Tuesday, December 24, 2019

Master of Chaplaincy Studies Lesson18

Master of Chaplaincy Studies    Lesson 18                  12/23/2019  1:30PM   

 

 

Read through this about three times.

•         Print out a copy for your notebook.

•         Look at your ministry. What are the stressor points? What is your week like? Develop your spiritual care plan. Write a brief description of it.

•         Post your findings on the ULC Discussion Board.

 

     I am disabled through Social Security, so all of my ministry is Volunteer and not paid.

 

    Since my ministry has been mostly volunteer, I have had need to take breaks sometimes as often as after each service I performed for someone.  The counselling and case work can often be draining; yet rewarding.   

    I begin my week by listening to activity on the scanner, or awaiting a call from the hospital or some other agency in need of a Heathen/Pagan Minister. Or just a healer to come.  

      I have tried to work in such a manner that Mondays are for personal rest and relaxation.  Often, I have gone fishing in my canoe just to take a break and enjoy God's gifts.  

     I do try to spend about an hour every morning and evening in Spiritual Contemplation in my Therapy Room.   It is there that I can find contentment with what I have done each day and the grounding necessary for the next service I am to be of.  

     Occasionally, I consider what it would be like to be a paid Pastor or Chaplain; But I think that would place restrictions upon my abilities as well as  restraints upon what I can cover as the minister and healer I think I am.  So, I have opted not to seek such a relationship/employment thus far.

 

 

< ~ Knowledge-junkie.>

 

Pastor Larry V. Fulmer, Jr

749 Springhill Dr.

Newberry, S.C. 29108

cell   (803) 944-9803

 

 

 

Friday, December 20, 2019

Master of Chaplaincy studies Lesson 10

Chaplaincy Program   Lesson 10 – The Healing Touch     2/20/2019   3:51PM

 

•      Develop a personal policy on what you believe appropriate touch is.

•      Please post your comment about this course to: ulcseminarycourses.chaplaincycomments@blogger.com . This is a private email address for this course and it will post to a blog set up just for comments on this course. Please put your comment in a fresh email with the lesson number in the subject line and only include information you are comfortable with having published on the blog. The blog address is: http://chaplaincystudies.blogspot.com/

 I look forward to reading your comments!

 

 

I have been a hands on Reiki Master for quite some years now.    I know it is possible to do distance healing; however, I have found when the people are comfortable with me, a laying on of hands has proven to be much more "effective technique".   I have also learned other forms of energy work that I can perform such as with the Chakras and energy work.  Sometimes I like to lay a hand on or just barely off the skin, so close you can feel the heat in nearness.   I find that In my minds eye I can see the auras and currents of the exchange of energies that are meant to heal.    I went a step further a few years back and had two spirals tattooed on my hands… one reversed.   I see it as the left pulls (bad/negative/toxic)  energies in and the right (good/positive/Healing) energies are dispensed.    I use this technique often in my shamanic  healings.  ( also currently taking that ULC course Master of Shamanism).

      I think once you take on the duties of serving and being and Instrument of the Divine, you may be used knowingly or unconsciously to serve the purpose and intent  of the Divine.    That is how I like to perceive it.   IF that is the case, you will not do anything that is wrong – by laws of man or otherwise.  That is my Belief.

 

 

< ~ Knowledge-junkie.>

 

Pastor Larry V. Fulmer, Jr

749 Springhill Dr.

Newberry, S.C. 29108

cell   (803) 944-9803

 

 

 

Wednesday, September 25, 2019

Lesson 10

Develop a personal policy on what you believe appropriate touch is.: I personally suffer from a debilitating aversion/phobia/repulsion to personal touch. This likely stems from issues resulting from my horrible childhood. In order to function properly when interacting with others, I take precautions in order to limit my contact with others in ways that, to my mind, are both appropriate and effective. I adhere to the concept of the personal bubble, keep and use hand sanitizer when needed, wear gloves when possible, fist bump in lue of the palm to palm handshake, and avoid hugs and facial contact as much as possible. I only make physical contact with others in situations where it appears to be necessary to the successful accomplishment of the task at hand. However, in recent years, I have received great healings from certain people in my life so that I now have the ability to interact physically in sincere moments via empathy. So, as to policy--I will adhere to my aforementioned precautions, and only use touch via empathy in sincere moments and only with the permission of the client should they find themselves in need of it.

Monday, September 2, 2019

Lesson 17

I have few mentors. At work, at home, and in social activities you always should have someone to mentor you.

Sometimes they don't know you use them as example or to get a feedback of your actions, sometimes they act as a teacher, a supporter or an encourager, but always you can count with their perspective to adjust your route.

The mentor is someone who not lead the path, but advise you about the way to take.

Lesson 16

Each person with you cross paths is a potential soul-friend.

The Chaplain has to be open to listen, prepare to comfort and available to dive in the relationship.

If the Chaplain believes that he/her can do good for a person, with his/her care or advisement, is his obligation to do it.

Lesson 15

Spiritism is a philosophy and do not have institutional liturgies. The lesson 15 is far from my reality, like 14.

I don't deny each person has his/her sacred places, hours or objects, and those are related to the individual experience and faith.

I believe the most sacred place is my mind, my body is my temple, and what I believe as my Creator's atributes should be used to motivate, inspire and elevate me.

Buddha and Christ had the streets and hills as teaching/preaching places, they do not have a special dress or carry sacred objects. They had a positive attitude, moral correctness and intention to comfort their followers.

Lesson 14

Spiritism is a philosophy and do not have institutional liturgies. The lesson 14 is far from my reality.

Lesson 13 - Traps

Arrogance!

That is the major trap that will lead a Clergy to ruin.

The certain of being right, is the worst thing and it can develop a sense of superiority to those should be an example of humbleness.

Self-aware begins from a place where the Chaplain is open to accept other people as an individuals, with a unique path in life, and respect their decision making processes, even completely different from ours or distant of our moral principles.

Always be humble, respectful and care for those who ask us for advise.

Sunday, August 18, 2019

Lesson 10

The Healing Touch
Personal Policy re: Appropriate Touch

I have an BSN/RN son so I hear quite often on how he handles his day in his work area; Gloves and hand washing between each patient.  He also removes his scrubs and shoes in his garage and never takes them into his house where is family is.  It seems to work well.  

My personal policy objectives would look something similar to this:

Always ask permission before touching anyone.
Don't lean over patents and be near their face
Wear mask and gloves when appropriate
Dispose of gloves and wash hands between patients and before entering my office or car


Touch Policy
Touch can be very therapeutic and comforting for a patient or someone in distressful situations but it is best practice to always get permission first. If permission is granted then a touch on the forehead or shoulder or holding a hand would seem adequate and acceptable. If the person doesn't give permission to touch their body, I'd be very amenable to their wish. Sometimes there may be instances when a patient doesn't wish to be touched at all.   Outside a hospital/care facility setting I may opt to hug a person if permission is given.  I would never presume to touch a person's body or get in their personal space without specific permission.  Re touching someone of the opposite sex or another culture/religious practice....permission and respect is vital.


Saturday, July 27, 2019

Lesson 12

To act as a Spiritual Counseling, in my humble opinion, a Chaplain ha to be Board Certificate (2,000 hours of internship in a CPE course). With these qualifications, he or she has the same skills of paraprofessional in mental health counseling. Without these qualifications, he or she has to act just as a First Responder.

There is nothing terrible in be a First Responder because they save lives very often.

Care and Rigor, an attentive hearing, compassion, and empathy; these are the qualities I will work on to improve my skills.

Thursday, July 25, 2019

Lesson 11

The Spiritism believes in afterlife and reincarnation.
Among Spiritists, in a lot of occasions, the fear of death is replaced by the fear of leaving our problems behind our loved ones solve when we do the passage.
Once I try to comfort a catholic young lady, and the idea of loss appears for the first time to me.
His relative died, and she became the center of all, asking "How could he leave me?" and focusing the conversation turn on her pain.
Mostly the pain a person fells came not came from the death but the undoing thing that can not be done anymore.
There is a sentiment of guilt about the loss of opportunity to settle some issue with the deceased, and it turns into pain and generates anger.
If a person believes in an afterlife always will be an opportunity to do the right thing and say the right word.

Friday, July 19, 2019

Chapter 10

Touch and be touched.

This matter has a big range of understanding, considering the cultural background of the person you are attending.

People immerse on Nordic, English, and Germanic cultures have the concept of personal space, and the touch has to be avoided.

People immerse Latin American, French, and African cultures most of the situations need physical contact to fill welcome.

Chapter 9

Attentive Listening is the base of the work of a Chaplain.
A Chaplain has to isolating his/her problems and pay full attention to what the other person is saying, always without judgmental expressions and with the central idea of helping him/her.

Chapter 8


 GEORGIA CODE (Last Updated: August 20, 2013)

 Title 24. EVIDENCE

 Chapter 5. PRIVILEGES

 Section 24-5-502. Communications to clergyman privileged  

·          Every communication made by any person professing religious faith, seeking spiritual comfort, or seeking counseling to any Protestant minister of the Gospel, any priest of the Roman Catholic faith, any priest of the Greek Orthodox Catholic faith, any Jewish rabbi, or any Christian or Jewish minister or similar functionary, by whatever name called, shall be deemed privileged. No such minister, priest, rabbi, or similar functionary shall disclose any communications made to him or her by any such person professing religious faith, seeking spiritual guidance, or seeking counseling, nor shall such minister, priest, rabbi, or similar functionary be competent or compellable to testify with reference to any such communication in any court.

Code 1981, § 24-5-502, enacted by Ga. L. 2011, p. 99, § 2/HB 24.

 




 GEORGIA CODE (Last Updated: August 20, 2013)

 Title 42. PENAL INSTITUTIONS

 Chapter 4. JAILS

 Article 1. GENERAL PROVISIONS

 Section 42-4-13. Possession of drugs, weapons, or alcohol by inmates  


·          (a) As used in this Code section, the term:

   (1) "Alcoholic beverage" means and includes all alcohol, distilled spirits, beer, malt beverage, wine, or fortified wine.

   (2) "Controlled substance" means a drug, substance, or immediate precursor as defined in Code Section 16-13-21.

   (3) "Dangerous drug" has the same meaning as defined by Code Section 16-13-71.

   (4) "Jail" means any county jail, municipal jail, or any jail or detention facility operated by a county, municipality, or a regional jail authority as authorized under Article 5 of this chapter.

   (5) "Jailer" means the sheriff in the case of any county jail, or the chief of police if the jail is under the supervision of the chief of police of a municipality, or the warden, captain, administrator, superintendent, or other officer having supervision of any other jail, or the designee of such officer.

(b) (1) It shall be unlawful for an inmate of a jail to possess any controlled substance, dangerous drug, gun, pistol, or other dangerous weapon or marijuana.

   (2) Any person who violates paragraph (1) of this subsection shall be guilty of a felony and, upon conviction thereof, shall be imprisoned for not less than one nor more than five years.

   (3) Notwithstanding the provisions of this subsection, possession of a controlled substance, a dangerous drug, or marijuana shall be punished as provided in Chapter 13 of Title 16; provided, however, that the provisions of Code Section 16-13-2 shall not apply to a violation of paragraph (1) of this subsection.

   (4) The provisions of this subsection shall not prohibit the lawful use or dispensing of a controlled substance or dangerous drug to an inmate with the knowledge and consent of the jailer when such use or dispensing is lawful under the provisions of Chapter 13 of Title 16.

(c) (1) Unless otherwise authorized by law, it shall be unlawful for an inmate of a jail to possess any alcoholic beverage.

   (2) Any person who violates paragraph (1) of this subsection shall be guilty of a misdemeanor.

(d) (1) (A) It shall be unlawful for any person to come inside the guard lines established at any jail with, or to give or have delivered to an inmate of a jail, any controlled substance, dangerous drug, marijuana, or any gun, pistol, or other dangerous weapon without the knowledge and consent of the jailer or a law enforcement officer.

      (B) It shall be unlawful for any person to come inside the guard lines established at any jail with, or to give or have delivered to an inmate of a jail, any alcoholic beverage without the knowledge and consent of the jailer or a law enforcement officer; provided, however, that the provisions of this subsection shall not apply to nor prohibit the use of an alcoholic beverage by a clergyman or priest in sacramental services only.

   (2) Except as otherwise provided in paragraph (3) of this subsection, any person who violates subparagraph (A) of paragraph (1) of this subsection shall be guilty of a felony and, upon conviction thereof, shall be imprisoned for not less than one nor more than five years. Any person who violates subparagraph (B) of paragraph (1) of this subsection shall be guilty of a misdemeanor.

   (3) Notwithstanding the provisions of paragraph (2) of this subsection, the possession, possession with intent to distribute, trafficking, or distribution of a controlled substance or marijuana shall be punished as provided in Chapter 13 of Title 16; provided, however, that the provisions of Code Section 16-13-2 shall not apply to a violation of subparagraph (A) of paragraph (1) of this subsection.

(e) It shall be unlawful for any person to obtain, to procure for, or to give to an inmate, or to bring within the guard lines, any other article or item without the knowledge and consent of the jailer or a law enforcement officer. Any person violating this subsection shall be guilty of a misdemeanor.

(f) (1) It shall be unlawful for any person to come inside the guard lines or be within any jail while under the influence of a controlled substance, dangerous drug, or marijuana without the knowledge and consent of the jailer or a law enforcement officer unless such person has a valid prescription for such controlled substance or dangerous drug issued by a person licensed under Chapter 11 or 34 of Title 43 and such prescribed substance is consumed only as authorized by the prescription. Any person convicted of a violation of this subsection shall be punished by imprisonment for not less than one nor more than four years.

   (2) It shall be unlawful for any person to come inside the guard lines or be within any jail while under the influence of alcohol without the knowledge and consent of the jailer or a law enforcement officer. Any person violating this subsection shall be guilty of a misdemeanor.

(g) It shall be unlawful for any person to loiter where inmates are assigned after having been ordered by the jailer or a law enforcement officer to desist therefrom. Any person violating this subsection shall be guilty of a misdemeanor.

(h) It shall be unlawful for any person to attempt, conspire, or solicit another to commit any offense defined by this Code section and, upon conviction thereof, shall be punished by imprisonment not exceeding the maximum punishment prescribed for the offense, the commission of which was the object of the attempt, conspiracy, or solicitation.

(i) Any violation of this Code section shall constitute a separate offense.

(j) Perimeter guard lines shall be established at every jail by the jailer thereof. Such guard lines shall be clearly marked by signs on which shall be plainly stamped or written: "Guard line of     ." Signs shall also be placed at all entrances and exits for vehicles and pedestrians at the jail and at such intervals along the guard lines as will reasonably place all persons approaching the guard lines on notice of the location of the jail.

Code 1981, § 42-4-13, enacted by Ga. L. 1987, p. 611, § 1; Ga. L. 1993, p. 630, § 1; Ga. L. 1999, p. 648, § 1; Ga. L. 2000, p. 136, § 42.

 

 

             

GEORGIA CODE (Last Updated: August 20, 2013)

Title 24. EVIDENCE

Chapter 8. HEARSAY

Article 1. GENERAL PROVISIONS

Section 24-8-803. Hearsay rule exceptions; availability of declarant immaterial

·        

·        

·        

Latest version.

·          The following shall not be excluded by the hearsay rule, even though the declarant is available as a witness:

   (1)  Present sense impression. A statement describing or explaining an event or condition made while the declarant was perceiving the event or condition or immediately thereafter;

   (2)  Excited utterance. A statement relating to a startling event or condition made while the declarant was under the stress of excitement caused by the event or condition;

   (3)  Then existing mental, emotional, or physical condition. A statement of the declarant's then existing state of mind, emotion, sensation, or physical condition, such as intent, plan, motive, design, mental feeling, pain, and bodily health, but not including a statement of memory or belief to prove the fact remembered or believed unless such statements relate to the execution, revocation, identification, or terms of the declarant's will and not including a statement of belief as to the intent of another person;

   (4)  Statements for purposes of medical diagnosis or treatment. Statements made for purposes of medical diagnosis or treatment and describing medical history, or past or present symptoms, pain, or sensations, or the inception or general character of the cause or external source thereof insofar as reasonably pertinent to diagnosis or treatment;

   (5)  Recorded recollection. A memorandum or record concerning a matter about which a witness once had knowledge but now has insufficient recollection to enable the witness to testify fully and accurately shown to have been made or adopted by the witness when the matter was fresh in the witness's memory and to reflect that knowledge correctly. If admitted, the memorandum or record may be read into evidence but shall not itself be received as an exhibit unless offered by an adverse party;

   (6)  Records of regularly conducted activity. Unless the source of information or the method or circumstances of preparation indicate lack of trustworthiness and subject to the provisions of Chapter 7 of this title, a memorandum, report, record, or data compilation, in any form, of acts, events, conditions, opinions, or diagnoses, if (A) made at or near the time of the described acts, events, conditions, opinions, or diagnoses; (B) made by, or from information transmitted by, a person with personal knowledge and a business duty to report; (C) kept in the course of a regularly conducted business activity; and (D) it was the regular practice of that business activity to make the memorandum, report, record, or data compilation, all as shown by the testimony of the custodian or other qualified witness or by certification that complies with paragraph (11) or (12) of Code Section 24-9-902 or by any other statute permitting certification. The term "business" as used in this paragraph includes any business, institution, association, profession, occupation, and calling of every kind, whether or not conducted for profit. Public records and reports shall be admissible under paragraph (8) of this Code section and shall not be admissible under this paragraph;

   (7)  Absence of entry in records kept in accordance with paragraph (6) of this Code section. Evidence that a matter is not included in the memoranda, reports, records, or data compilations, in any form, kept in accordance with the provisions of paragraph (6) of this Code section, to prove the nonoccurrence or nonexistence of the matter, if the matter was of a kind of which a memorandum, report, record, or data compilation was regularly made and preserved, unless the sources of information or other circumstances indicate lack of trustworthiness;

   (8)  Public records and reports. Except as otherwise provided by law, public records, reports, statements, or data compilations, in any form, of public offices, setting forth:

      (A) The activities of the public office;

      (B) Matters observed pursuant to duty imposed by law as to which matters there was a duty to report, excluding, however, against the accused in criminal proceedings, matters observed by police officers and other law enforcement personnel in connection with an investigation; or

      (C) In civil proceedings and against the state in criminal proceedings, factual findings resulting from an investigation made pursuant to authority granted by law, unless the sources of information or other circumstances indicate lack of trustworthiness;

   (9)  Records of vital statistics. Records or data compilations, in any form, of births, fetal deaths, deaths, or marriages, if the report thereof was made to a public office pursuant to requirements of law;

   (10)  Absence of public record or entry. To prove the absence of a record, report, statement, or data compilation, in any form, or the nonoccurrence or nonexistence of a matter of which a record, report, statement, or data compilation, in any form, was regularly made and preserved by a public office, evidence in the form of a certification in accordance with Code Section 24-9-902, or testimony, that diligent search failed to disclose the record, report, statement, or data compilation, or entry;

   (11)  Records of religious organizations. Statements of birth, marriages, divorces, deaths, legitimacy, ancestry, relationship by blood or marriage, or other similar facts of personal or family history, contained in a regularly kept record of a religious organization;

   (12)  Marriage, baptismal, and similar certificates. Statements of fact contained in a certificate that the maker performed a marriage or other ceremony or administered a sacrament, made by a clergyman, public official, or other person authorized by the rules or practices of a religious organization or by law to perform the act certified and purporting to have been issued at the time of the act or within a reasonable time thereafter;

   (13)  Family records. Statements of fact concerning personal or family history contained in family Bibles, genealogies, charts, engravings on rings, inscriptions on family portraits, engravings on urns, crypts, or tombstones, or the like;

   (14)  Records of documents affecting an interest in property. The record of a document purporting to establish or affect an interest in property, as proof of the content of the original recorded document and its execution and delivery by each person by whom it purports to have been executed, if the record is a record of a public office and an applicable law authorizes the recording of documents of that kind in such office;

   (15)  Statements in documents affecting an interest in property. A statement contained in a document purporting to establish or affect an interest in property if the matter stated was relevant to the purpose of the document, unless dealings with the property since the document was made have been inconsistent with the truth of the statement or the purport of the document;

   (16)  Statements in ancient documents. Statements in a document in existence 20 years or more the authenticity of which is established;

   (17)  Market reports and commercial publications. Market quotations, tabulations, lists, directories, or other published compilations generally used and relied upon by the public or by persons in the witness's particular occupation;

   (18)  Learned treatises. To the extent called to the attention of an expert witness upon cross-examination, statements contained in published treatises, periodicals, or pamphlets, whether published electronically or in print, on a subject of history, medicine, or other science or art, established as a reliable authority by the testimony or admission of the witness, by other expert testimony, or by judicial notice. If admitted, the statements may be used for cross-examination of an expert witness and read into evidence but shall not be received as exhibits;

   (19)  Reputation concerning personal or family history. Reputation among members of a person's family by blood, adoption, or marriage or among a person's associates or in the community concerning a person's birth, adoption, marriage, divorce, death, legitimacy, relationship by blood, adoption, or marriage, ancestry, or other similar fact of the person's personal or family history;

   (20)  Reputation concerning boundaries or general history. Reputation in a community, arising before the controversy, as to boundaries of or customs affecting lands in the community and reputation as to events of general history important to the community or state or nation in which such lands are located;

   (21)  Reputation as to character. Reputation of a person's character among associates or in the community;

   (22)  Judgment of previous conviction. Evidence of a final judgment, entered after a trial or upon a plea of guilty but not upon a plea of nolo contendere, adjudging a person guilty of a crime punishable by death or imprisonment in excess of one year to prove any fact essential to sustain the judgment, but not including, when offered by the state in a criminal prosecution for purposes other than impeachment, judgments against persons other than the accused. The pendency of an appeal may be shown but shall not affect admissibility; or

   (23)  Judgment as to personal, family, or general history or boundaries. Judgments as proof of matters of personal, family, or general history or boundaries essential to the judgment, if the same would be provable by evidence of reputation.

Code 1981, § 24-8-803, enacted by Ga. L. 2011, p. 99, § 2/HB 24.

 

 

Georgia Rules (Last Updated: March 14,2014)

CHAPTER 125. BOARD OF CORRECTIONS

Chapter 125-4. INSTITUTIONAL, CENTER, AND PROGRAM SERVICES

Part 125-4-7. RELIGION

125-4-7-.03 Visiting Clergy.

(1) With the concurrence of the Warden/Superintendent, and Consistent with inmate and institutional needs, outside clergymen or guest speakers, recognized for their concern with religious matters, may be invited or authorized to conduct religious services for those inmates professing belief in that particular faith.

(2) Invitations to guest clergymen or other religious personalities shall be issued by the Chaplain or a representative designated by the Warden/Superintendent. Invitations shall require the concurrence of the Warden/Superintendent and shall clearly define the parameters of the visit to include restriction to religious matters, limitations of movement in the institution, etc. Special written authorization shall be required before any visiting clergyman or speaker is permitted to participate in any activity or procedure not specifically authorized in the invitation:

(a) Religious literature and related material which a visiting clergyman or guest speaker proposes to distribute shall be submitted to the institution in advance in order to avoid any inference of contraband entering the institution by this means.
(b) Visiting clergymen and guest speakers shall confine their religious activities while in the institution to those inmates who have professed a belief in the faith the visitor represents prior to their incarceration; provided, however, that upon written request an inmate shall be permitted to visit with a visiting clergyman or guest speaker regardless of the inmate's faith prior to incarceration. All visits are subject to reasonable restrictions consistent with institutional needs. Inmates who have not professed a belief in the faith the visitor represents prior to their incarceration may voluntarily attend religious services, but the visitor shall not initiate an attempt to convert such an inmate to the visitor's belief. A security officer should visit the service and he may record the presentation. Proper security, supervision and conduct shall be maintained during the service.

(c) Visiting clergymen and religious guests are subject to all rules, regulations, procedures and directives of the State Board of Corrections as well as to those of the institution which they are authorized to visit.
(3) Should a visiting clergyman wish to interview an inmate(s), he (she) shall be required to follow established institutional procedures, including those designed for the security of the institution and the safety of the individual concerned


Authority Ga. Constitution 1983, Art. XI, Sec. I, Par. (b); Ga. L. 1956, pp. 161, 170; 1969, p. 598; 1956, pp. 161, 171; 1956, pp. 161, 174 (O.C.G.A. 42-2-11); Ga. L. 1964, pp. 491, 492; 1970, pp. 318, 319 (O.C.G.A. 42-5-53); Ga. L. 1972, p. 838 (O.C.G.A. 42-10-2); Ga. L. 1956, pp. 161, 178 (O.C.G.A. 42-2- 11); Ga. L. 1964, pp. 734, 735 (O.C.G.A. 42-5-57); Ga. L. 1968, pp. 1399, 1403 (O.C.G.A. 42-5-51). Administrative History. Rule, entitled "Visiting Clergy," filed as Rule 415-4-7-.03 on November 14, 1984; effective December 4, 1984, renumbered as Rule 125-4-7-.03. Filed June 28, 1985; effective July 20, 1985, as specified by the Agency. 

Chapter 7

As I said before, my "denomination" has its peculiarities.

The idea of a Chaplain have a specific place to act do not match with the acting expected from a Spiritist Chaplain.

I will try to do my internship in a hospice near my house, in the county jail or in a school.

Wednesday, July 3, 2019

Chapter 6

Police Chaplaincy in Georgia

The Annual G.A.L.E.C. Chaplain's Training Conference, formally known as Georgia Association of Chiefs of Police Chaplains Training, offers the basic chaplains training course for any chaplain who has not received the mandate training and will offer advanced training for those who have already taken the basic course.

P.O.S.T. is no longer certifying chaplains. However, GALEC is certifying the training and it will be up to the chiefs to certify their own chaplains.


Fraternally,

Odmir Aguiar

Thursday, June 20, 2019

Lesson 5

Spiritism is a Christian spiritualist philosophy, coded by Allan Kardec in the 19th Century. Those who follow Spiristm are called Spiritist or Kardecists. Spiritualism is a belief system that can be added to any religion and is based upon communication and interaction with the spiritual plane; those who believe in Spiritualism are called Spiritualists.
The development of Spiritist Chaplaincy could be observed at "Toward the concept of Spiritist Chaplaincy" (SAAD, M., LUCHETTI, G., et al. 2015) which explore the concepts and design of Spiritist Chaplaincy.
The article " Spiritist hospital chaplaincy in Brazil: 5 years of documented experience" (ANEFALOS, A.E., SILVA, W.A.B., et al. 2017) shows how effective and consoling could be the performance of Spiritist Chaplains.
Spiritism is an emerging Christian philosophy in the USA, a one which balances science and faith, and will take a few years to a Kardecist became a healthcare chaplain.


Odmir Aguiar, Ph.D.

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Monday, June 17, 2019

Lesson 4

Spiritism is a Christian spiritualist philosophy, coded by Allan Kardec in the 19th Century. Those who follow Spiristm are called Spiritist or Kardecists. Spiritualism is a belief system that can be added to any religion and is based upon communication and interaction with the spiritual plane, those who believe in Spiritualism are called Spiritualists.

The First Spiritualist Military Chaplain and the First Female Military Chaplain was  Ellen Elvira Gibson Hobart in 1864. She was elected chaplain of the First Wisconsin Heavy Artillery (Stroud, R.C. Curtana: Sword of Mercy, vol 5:1, 2014).

The volume 89:2 (2016) of the Military Chaplain, ISSN-00260-3958, a journal edited by the Military Chaplains of the United States of America (MCA) shows on page 44 a current Spiritualist Chaplain, named Alicia Barrs, who is an associated member.

Spiritism is an emerging Christian philosophy in the USA, will take a few decades to a Kardecist became a military chaplain.


Odmir Aguiar, Ph.D.

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Lesson 3

1) Self Evaluation. I wouldn't start the course if somehow I don't believe I have the necessary basic qualifications to exercise the duty of a Chaplain. Be faithful, have a good character, and sound in doctrines are the basic skills, but patience and empathy are necessary too to qualify the person who wants to be a Chaplain. Training given by voluntary work should polish and give purpose to those skills.

2) Chaplaincy in Spiritism. Spiritism is a philosophy, not a religion, and there is no "administrative structure" like in Catholicism or Protestantism. The service provided by a Chaplain can, and should, be delivered by all who see themselves fit to do it.


Odmir Aguiar, Ph.D.

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Sunday, June 9, 2019

Lesson 2

1) Describe someone you know who has the Divine Mark. What set them apart?

Francisco Cândido Xavier, or Chico Xavier. He was a Brazilian psychographic medium who propagated the Spiritism in Brazil. He was born in 1910 and passed in 2002. Lived humble all his life and dedicated his existence to help and aid the less fortunate people, bringing comfort and enlightenment to all.

2) Has anyone observed the mark in you? Write down what they have said?

In three different occasions, first when I was 17, then when I was 26 and then lastly when I was 46 years old, I was invited to start an acting role in my religious community at the time. I don't remember the specific words were used or if they were complimentary, only those words point to an unfulfilled potential that should be explored.

3) Consider your calling. Describe it in a paragraph or two.

I was involved with religious practice since I remember, about 6 years old. I study different approaches to the Divine, religions from different matrices and spiritual philosophies in the last four years.
Now, I believe, I find myself with enough baggage to, using my knowledge, help other people.
I believe my calling was done when I was 16, but several circumstances lead me to postpone until I feel worth and with enough latitude to attending it.
I am not a fan of religious institutions nor of the idea of someone placing him/herself as an intermediary between a person and his/her God, but I believe that a person with knowledge about religions and self-understanding can help others spiritually speaking. That's why I start the Chaplaincy Course.


Odmir Aguiar, Ph.D.

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