周志堅博士的教牧學博士論文五大特色

周志堅博士的教牧學博士論文五大特色

寫在最後提交教牧學博士論文的晚上
周志堅 5/26/2023   

閱讀文章: https://bit.ly/42f6Y7r

Pastoral Care at Workplace - DMin Thesis by Augustine Cyril Chi-kin Chow

 

周志堅博士的教牧學博士論文「 職場牧養關懷」有五大特色,五個第一次,包括NVivo 質性軟件分析使用,牧者與信徒牧養關懷互動研究 ,教育學研究的有效性和可靠性 ,使用研究初步發現與受訪者確認,建立了香港教牧學研究論文的五個第一次。

我從來沒有打算僅僅為了獲得學位而寫 DMin 論文。作為我人生使命的一部分,我的目標一直是寫一篇為神國事工的論文。

上帝多年來一直將職場牧者的負擔放在我的心中,這項研究是我對長期持續對事工的現狀進行快照,以引起持份者對這個主題的醒覺和辯論。為此,我完成了我的人生使命,持份者之間預期的辯論即將開始。

為了這項研究,我開設了個人辦公室並全職工作了一年多,一心一意地根據上帝的啟示完成這項研究。研究的範圍和難度不小,我必須籌集資金來支持轉錄、雙重編碼,和NVivo 教練指導費用。在 COVID 正損害每個人的業務收入的時候,我做了三個月的夜班保安員來做到這一點。事實上,研究結果、圖表是在聖誕節和新年的那些午夜,在一家保安公司值班時在控制室裡完成的。

論文特色

這篇論文沒有獲得論文優異獎。但我仍須記錄這篇論文在香港的 DMin 研究史上取得了以下成就……它是

1)在學術界率先採用二元互動關係導向研究教牧關懷。

2) 香港第一個在DMin論文研究中採用NVivo分析多媒體、多來源的質性數據;

3) 第一個嚴格地闡明 DMin 研究的可靠性和有效性。許多過去的論文認為沒有必要。

4)第一個被受訪者授權將其語錄用於出版和教育目的;

5) 第一個進行初步結果審查,並讓所有調查結果由受訪者確認。

職場牧者 周志堅
PhD, DMin, MDiv, MBA, BBA, FHKIM, FHKIoD, CPC, MDRT

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Workplace Chaplaincy – The Rise, The Needs, and Its Path for Development in Hong Kong by Augustine Chow

Workplace Chaplaincy The Rise, The Needs, and Its Path for Development in Hong Kong

Augustine Chow

This article is about Workplace Chaplaincy Development in Hong Kong.  It traces the roots, the needs, and the development path of workplace chaplaincy ministry.

https://bit.ly/3eucFLJ

Download Full Article Here:  Augustine Chow Workplace Chaplaincy – The Rise, The Needs, and Its Path for Development in Hong Kong 2022

Workplace Chaplaincy - It Rise, Needs and Development

Workplace Chaplaincy

Workplace chaplaincy is a form of pastoral care provided by clergies or trained laypersons paid by companies, professional associations, or ecclesial institutions to serve employees’ personal and spiritual needs at their job sites (Jablonowski and Jansen 2000; Seales 2012).[1]  It has a long history rooted in military and healthcare services.  Today, chaplaincy can also be found at schools, police, universities, fire stations, airports, business corporations, unions, prisons, and correctional services. (Winterbottom 2011)[2]

If you put the title search  “Workplace Chaplaincy” in Google Scholar, you will find more than 6,940 entries since 2018.  The subject has been most rigorously researched in the past last five years.

Why is it popular?  What exactly does a workplace chaplain do?  Is workplace chaplaincy gaining popularity in Hong Kong?  Should it be developed into a professional service in Hong Kong?  Why or why not?

In this paper, the author will explore the rise of workplace chaplaincy in the western Christian context; the underlying market needs leading to its popularity, and assess its path for professional development in Hong Kong.

The Rise

The rise of workplace chaplaincy can be traced back to the western Christian world over the 18th century.  Luther and Calvin regarded vocation as a calling into the everyday world. Work was seen as an activity by which Christians should deepen their faith, leading to a new quality of commitment to God.

The Industrial Revolution beginning in Great Britain between 1820 and 1840, marked the transition from hand production to machine production by steam and waterpower. During the Industrial Revolution, caring priests from Catholic churches were sent to the factories to pursue the religious and moral life of the workers.  Among them, some were more supportive of socialism development.

“Political conditions, such as the rejecting attitude of the church towards socialism and the critical relationship of the church with the working class, are significant in historical depictions of the German-speaking area. This becomes evident in the term “red chaplains,” which indicates possible affection to socialism by priests, especially those who took on workplace chaplaincy.”  (Wolf 2018)

The economic recession in the 1930s also gave rise to caring businesspeople for the working class.  In America, protestant businesspeople consecutively assembled the workers in the town hall for weeks to share gospels in Chicago.  The movement resumed after the Second World War, which later developed into the international movement of CBMC (Connecting Businessmen in Marketplace to Christ), a forerunner in marketplace ministry in 80 major cities across the globe.

The results of companies’ downsizing, buyouts, mergers, environmental pollution, or restructuring in the 21st century boosted American workplace chaplains with a unique approach to workplace spirituality (Wolf 2018).

Workers have become demoralized, alienated, and unable to cope with the compartmentalized nature of their work and non-work lives. The community structures are given to employees that formerly provided them with a source of meaning but are now viewed by some as less relevant. To achieve purpose in life (and therefore in the individual’s working life), it seems necessary for organizations to introduce spirituality into the workplace. The modern organization faces employee-related problems such as stress-related illnesses, burnout, absenteeism, violence, and corruption. These work-related problems are characteristic of organizations where spirituality is absent. There is a widespread belief that for 21st-century organizations to survive, their leaders and employees must tap into their spiritual resources (Marschke et al., 2011). [3]

Corporate chaplains paid by corporations and factories were hired as facilitators of sense-making for spirituality in workplaces (McKee, Mills, and Driscoll 2008; Miller and Ngunjiri 2015). The presence of a chaplain can be a sign of aims in the company that goes beyond the common purpose of production, services, and related profits.

Business workplace chaplaincy in those times emphasized the possibilities of increasing the performance, results, and efficiency of the organization and its employees (Bell 2008; Fry and Slocum 2008). Today corporate workplace spirituality is linked to “corporate social responsibility” towards employees.

  • “Professional chaplains serving in the tobacco and food processing industries and with automakers, pipe fabricators, tool manufacturers, die makers, and several other private corporations.…. The chaplain’s role is to do a clinical assessment of the client’s emotional and spiritual states, conduct stress and pain management classes, and perform pastoral counseling.” (The Greatest Story Never Told 1996)[4]
  • “Corporate chaplaincy has grown in popularity; it has evolved into three main streams of practice. The stream closely allied with the employee assistance movement comprises clinically trained clergy, most commonly with a Master of Divinity degree and often with other advanced degrees, clinical pastoral education, or other supervision. In addition, many of these clergy hold mental health licenses and have earned credentials in critical incident stress management, mediation, and outplacement.” (Dale, Three Streams of Corporate Chaplaincy 2001)[5]

Workplace chaplaincy is differently organized in these countries depending on their culture and church structures (Elwyn 1996). The following models (Figure 1) are recognizable.

In the UK, chaplaincy has been historically provided for free because it was seen as a mission of the church.  However, some groups are also financed by donations from companies or contracts with local employers who pay fees for their services. Nevertheless, workplace chaplaincy is a form of social commitment of churches (Workplace Chaplaincy Mission UK 2016).

Figure 1:  Different Models of Workplace Chaplaincy are recognized in different countries.

Source:  Wolf 2018

Is the western workplace chaplaincy development relevant and adaptive to Hong Kong?   In this second part of the paper, we shall examine the history of workplace ministry development in Hong Kong, the research findings for workplace chaplaincy in Hong Kong, its present ministry structure, and then explore the prospects of workplace chaplaincy becoming a needed profession in Hong Kong.

 

The Rise of Hong Kong Workplace Ministries

Workplace Chaplains

Change of Hong Kong Workplace Structure

In the 60s and 70s, Hong Kong emerged from a small village to a trading port with rising legal and illegal immigrants from China due to the Cultural Revolutions in China.  Starting from 1978, when Prime Minister Den of China announced its Open Door and Open Revolutions, Hong Kong became an international business hub for local and foreign investment to come into China.  Local businesses and local businesspeople became the pioneers in the China trade and direct investment in Chinese companies in China.  Due to China’s early corruption in the early day, corruption also tempted the Christians working in the marketplace.  The “sacred-secular divide” dilemma evolved from that: business Christians in Hong Kong were sacred Christians at churches on Sundays, but unethical business conduct became the norm in doing business with China outside the church.

Sacred-Secular Dilemma

To cope with such a dilemma, churches in Hong Kong formed business fellowship groups within the church.  Dedicated pastors were assigned to minister to this group so that the fellowship members could share their business discomfort and seek help from the other fellows in the group.  Ethical business making in Christianity was advocated.  For those business Christians who could not join Sunday church services, para churches began to offer weekdays fellowship gatherings during workdays, and chaplains were sent to minister to them in their offices and factories in China.,

“The Church of Christ in China, Wan Chai Branch, is one of the oldest Protestant denominations. In the past few years, the church has conducted marketplace ministries (MM) to integrate elements of MM into their existing ministries, such as career talks, financial management, and business ethics. They conducted a focus group study to gauge their expectations of MM and market research to discover congregants’ expectations of MM to offer the right programs. Some of these programs included mentorship and industry group forums.” (Li Soo Fung 2020)[6]

Vocational calling in the Workplace

Following the development of workplace fellowship groups and faith-work integration advocacy in Hong Kong, Christians in the workplace began to ask what the purpose and meaning of work were.  Paul Stephen’s “Seven Days of Faith” (2001) and “Doing God’s Business: Meaning and Motivation for the Workplace.” (2006) became their subjects for studies on the purposes and meaning of work.

Professor Philip Yeung of the China Graduate School of Theology, advocating the vocational calling from Theology of Creation, offered the divine vocational callings as the answer to the quests of the Christians in business on the purpose and meaning of work.  The China Graduate School of Theology has also provided a master’s program in marketplace theology and ministry for Christians in the workplace since 2000.  Many of the graduates now became leaders in the workplace fellowship groups. The Christian leaders led many new industry-wide fellowship groups by themselves or with the support of para churches in Hong Kong.

ParaChurch Roles in Workplace Ministries in Hong Kong

The workplace ministry development received strong support from the para churches and industries newly set up for marketplace ministry.  A few names are worth mentioning.

HKPES, Hong Kong Professional Education Services Ltd, established in 1991 by a group of believers engaged in education and business, has served as a platform for shepherding working believers. Vocation search and career planning, faithfulness to the Bible, and theology help believers practice Christianity in real situations and respond to workplace challenges.

For more than a decade, HKPES has been committed to workplace ministry, cooperating with universities, seminaries, and other institutions, holding seminars, retreats, and academic conferences, promoting research, publishing, and providing career counseling, with the goal of building believers in the workplace, and serve the churches in Hong Kong.

The Central-Gospel Mission, which aims to promote the vision and mission of workplace evangelism and pastoral care, to contact local churches to shepherd believers in the workplace, practice their faith in the workplace, and witness Christ to the working people, is another active change agent of workplace ministries in Hong Kong.

Partnering with local churches, the Central-Gospel Mission has been a partnering force in organizing business lunch gatherings in the workplace in different districts, facilitating, managing business workplace fellowship groups in various industries, training leaders in the ministry, and engaging in campus evangelistic activities for other campuses.  It was reported by Simon Ho, the Ex-Chief Officer of the Central-Gospel Mission group, that before the pandemic, they had helped organize more than 400 workplace fellowship groups in private business corporations and across all industries in Hong Kong.

The Oaks Ltd is another parachurch established in 2000 to empower small and medium-sized enterprises to do business with their mission, reshape business culture, renew their thinking, reform management, transform lives, and promote believers to practice Christianity in a business environment as a witness of the grace and justice of Christ, and share blessings.  Over the years, they have reinforced faith in the workplace for SME business owners in Hong Kong.

The Doulos Ministry Center Ltd was established some 17 years ago in Hong Kong by a missionary from Taiwan.  Since then, the institute has been training bi-vocational pastors/ missionaries[7] for the marketplace in Hong Kong.  Modeled by Jesus, in-job Christians from all walks of life were recruited to join the Daniel School, wherein three years, they will be trained to be workplace ministry leaders to start their workplace ministry groups in their organization.  Serving as missionaries in the marketplace, they have trained over 700 leaders with a strong desire and commitment to the workplace.

Types of Workplace Ministries in Hong Kong

Through the years, four types of Christian workplace ministries emerged in Hong Kong, ministered by the following types of chaplains.

(1) those ministered by church pastors in the church for its workplace fellowship only.  An example is the marketplace fellowship groups in the Church of Christ in China (CCC) Wan Chai Church.

(2) those ministered by pastors sent by churches into workplace fellowship groups. An example is the AIA Insurance Group ministered by Rev Enoch Lam

(3) those sent by para churches to minister to a particular corporation or industry workplace fellowship group.  An example is The Oaks Ltd, which ministers to Small and medium-sized business owners in Hong Kong.

(4) Those ministered by laity leaders as chaplains who are corporation employees.  An example is the Christian fellowship group in Cheung Kong, a publicly listed company in Hong Kong.

The workplace fellowship groups typically conduct weekly or bi-weekly worship by members over lunchtime, hold seasonal evangelistic events, conduct bible study/prayer meetings, run nurture programs for the newly converted, conduct disciple-making training, and run care-for-community projects in support of the corporation’s social responsibility programs. Pastoral care to the members regarding their career difficulties or family problems is an add-on auxiliary service, not a regular service of the group leaders or chaplains, probably due to a lack of time and training.

By nature of the ministry model and sources of funding, they can be classified as follows:

 

Workplace Ministry Model Leading Organization Source Funding Example
1.  Vocational Chaplaincy Model A Church or Parachurch Self-funding or by church/parachurch The Police Followership, HK Fellowship of Evangelical Students (HKFES)
2. Bi-Vocational Chaplaincy Model Self-employed chaplain or Parachurch Self-funded or by parachurch HK Doulos Ministry Center
2. Church-based Chaplaincy Model Sent by churches Funded by church via offerings The CCC Wan Chai Church
3. Corporate Laity Chaplaincy Model Corporation, factory, or listed companies Funded by salary from the organization Cheung Kong Co Ltd, HK Solicitors Fellowship Group

Ministry Gaps Identified

Four pieces of research on the Christians in the workplace and the youth sector of Hong Kong indicated gaps in faith at work integration and Christian members’ spirituality at work.

PES Faith-Work Integration 2019[8]The PES survey on Christian Faith-work Behavior with over 1000 samples  in 2003, 2010, and 2018 revealed the following findings:

  • “Work for Survival” and “Work is a Responsibility” remained at the top of significant Factors for Choosing a Job. Work as a mission is not the reason for their work.

 

  • “Salary and treatment” remained the primary condition, “job nature,” “personal interest,” and “Meaning of work” took up the middle position, while “Knowing God ” reluctantly ranks at the bottom of the list, not even in the top five in 2010. The results reflect that faith is still a relatively secondary consideration for Hong Kong Christians when choosing a job.

 

  • The 2018 survey showed for the first time that as many as 40% of active believers believe that the church is not paying attention to their situation.

 

  • Their ages, education levels, and years of conversion did not matter with the tension between faith and reality.

Faith at Work Integration among Well-Educated Believers[9]: S.F. Li’s quantitative  research (2020) on the faith-work integration among the Well-educated working Christians of Hong Kong Baptist Church revealed that

  • The faith practiced at the workplace does not matter with age, education level, income, residential type, work behavior, or job satisfaction. It also showed no difference between churchgoers and church-leavers.

 

  • Although discipleship or prayer training had the highest correlation with faith maturity, it is alarming that attendance at church activities, namely Sunday Service, Sunday School, fellowship, or small group meetings and discipleship or praying training, did not contribute to work behavior and job satisfaction.

 

  • Faith-work integration at the workplace is more influenced by intrinsic religious commitment, prayers, intentional discipleship training, understanding of their vocational calling in work, and missional activities than other factors. The church and fellowship teaching has little to do with their spiritual growth.

Faith at Work (FAW) Integration among Christian in the Banking, Finance, and Insurance Individuals (BSFI): In another study, Carol Fung (2021)[10] reports the following phenomenon of FAW Manifestations

  • that the workplace fellowship takes place most effectively in middle-sized companies. The larger company size may split job processes into unit departments, the less chance to experience work meaning and calling.

 

  • BFSI Christians pursue faith through groups and fellowship rather than their work behavior. In business practice, They seldom talk about faith/religion/spirituality with people they work with. BFSI workers may not openly share their ethical concerns or argue for the corporate benefit to protect self-interest and avoid workplace conflict.

 

  • The fewer hours spent in church service, the higher the scores on “Expression Verbal” in the marketplace. The results suggest that an extraordinarily high percentage of those who receive preaching and gather within a church may not speak about their faith from Monday to Friday.

 

  • that non-churchgoers, de-churched and unchurched Christians had weaker manifestations in FAW. The fragile integrations indicate alternative opportunities for ministers and pastors to reach out and shepherd those outside church buildings.

 

  • There was a negative correlation between hours spent on marketplace fellowship outside churches and FAW integration. Marketplace ministers may need to pay attention to the context and teachings in fellowship groups to fill these gaps.

 

  • that higher integration was recorded in “Enrichment of Group” probably through the corporate social responsibility programs of the company than the individual enrichment.

 

The Bakke Qualitative Research on Spirituality of Youth In HK[11] (2022):

The most current qualitative research findings on Youth spiritual growth reinforced previous studies that church teaching has little impact on youth spiritual growth.   Six qualitative factors were found where youth indicated that they would help their spirituality grow. It is noted that factors 1, 2, 4, and 6 were impact factors outside the church’s influence or the Christian fellowship.  Peer influence and media influence are more important than church teaching and preaching.

 They identified six aspects to assess factors that will hinder the youths’ spiritual growth.  Factors 1, 2, 3, and 6 are outdoor attractions.  Factors 4 and 5 relate to spiritual teaching, discipleship, and direction from spiritual leaders in the church or the fellowship groups.

Concluding Ministry Gaps in our Workplace Ministry

Based on the findings of the above four independent studies, it can be concluded that faith at work among Christian, youth, or adults in the workplace in Hong Kong, is influenced more by their prayers, personal seeking of God, devotion, and commitment to social services, than from the teaching and fellowship currently enforced in the church and workplace fellowship groups. There have been noticeable gaps in pastoral care and spiritual direction for Christians in Hong Kong, both inside and outside the church folds.

 Widening Gaps in the Workplace

Such gaps are widening as churches are losing churchgoers.  According to the 2020 Hong Kong Annual Report and the 2019 Hong Kong Church Reform Ministry Survey, it is inferred that among the 800,000 people[12] who claim to be Protestant Christians, the number of people who believe in Jesus, having left the church and have not been able to return to the church is more than double the 300,000 people in the church circle.

In Hong Kong, there are 3.5 million people on the job, which is more than 14 times the number of Christian attending churches; their working time in the workplace (44.3 hours/week)[13] is more than 11 times the time they go to church (approximately 4 hours/week).[14] It is inferred from this that contacting, shepherding, and caring for believers in the workplace is necessary and much more effective.

 We refer to our previous illustration of the workplace ministry structure in Hong Kong. We estimate that over 400 workplace ministry groups are now ministered to by the churches in Hong Kong.  Let’s assume that there are 100 members on average in each group; then, we have an estimated 40,000 individuals now being ministered in the workplace, which is less than 1% of the workforce in Hong Kong, or less than 5% of the force the Christians in Hong Kong.  95% of the Christians in the workplace and 99% of the workforce in Hong Kong have not been ministered to.

Lack of Pastoral Care Training of Workplace Chaplains in Hong Kong

Currently, no industry standard training is required for chaplains before they take up pastoral roles in the workplace.  Chaplains sent by churches typically received B.D. or MDiv training, from which pastoral counseling is only a tiny part of the training.  More emphasis is on preaching and teaching.  Hospital chaplains typically receive Clinical Pastoral Education (CPE), where the focus is on clinical pastoral care for patients in hospitals. Laity pastors in workplace fellowship usually receive biblical and theological training from their Diploma studies or Master in Christian Studies (MCS).   Perhaps, only a few had pursued coaching, counseling, workplace missionary training, clinical psychology, and psychotherapy before their ministry in the workplace as chaplains or leaders.

Worsened Gaps from Pandemic

The three years of a pandemic hitting churches and workplaces have worsened the situation.  Churches are temporarily closed; workers are sent to work at home.  While conducting worship services during COVID-19 presented a severe challenge for all the pastors, pastoral care was the aspect of pastoral ministry most disrupted by the pandemic. Ronald W. Pies (2020) recalled a four-fold assault on the Christian’s soul: feelings of impotence, grief, loneliness, and trust. [15]

Chaplains’ unique contribution to workplace Christians is to respond to the Christians’ spiritual, religious, and pastoral needs. Their sole purpose is to provide a presence and space to meet individual needs and promote healing, even when a cure isn’t possible. Their value is priceless to families in desperate times. However, despite growing evidence of their impact, chaplains are commonly undervalued and misunderstood by their organizations. The global pandemic revealed the consequences of this confusion. Some chaplains were applauded as heroes and fellow health colleagues; others were seen as less than an infection risk.

Unclear Chaplaincy Roles During Pandemics Around the Globe

A survey by Austyn Snowden (2021) [16] captured the full range of chaplain experiences of the impact of the pandemic across the globe. In June 2020, 1,657 chaplains responded from 36 countries. They all experienced considerable disruption to their usual practice, with the most significant impact of social distancing. Out of necessity, they embraced technology to maintain contact with patients and families and shifted the focus of their support to staff. While some chaplains were viewed as essential employees by their organizations, most were not. Despite the majority thinking that their organizations understood what they did, chaplains were neither transparent nor clear about their role during and post-pandemic. More surprisingly, they felt similarly unclear about their position before the pandemic.  In these circumstances, a professional body of the workplace chaplains will play an essential role in enforcing industry standards and practices among its members.

 How can Workplace Chaplains help?

Workplace chaplaincy ministry is described as a “ministry of presence.”  Pastoral presence is “more than being a nonanxious presence with another: it is an act of will that invites the divine to be present in the space surrounding another in the hope that this person may allow the divine to work in them, providing healing, meaning, and purpose.”[17]

A working definition of chaplain presence, then, is a process through which the chaplain creates an atmosphere of ease and trust so that the recipient of the chaplain’s care can share their own story in a nonjudgmental and compassionate environment. This presence has no apparent agenda and a high degree of flexibility, allowing for conversation that includes and transcends present health concerns. A key component in creating this environment is the chaplain’s emotional vulnerability in the interactions making the conversation a more mutual exploration into the stories of both the receiver of care and the care provider/ chaplain.

In providing a working operational definition of presence, Kevin Adams (2018) defines presence in four components: environment, the care receiver, caregiver response, chaplain assessment, and chaplain intervention.  Through this interactive process in the presence of the care-receiver, the chaplain gives care to the personal and spiritual needs of the care-receiver.

 Funding Required for Workplace Chaplaincy

Most chaplains from churches and para churches are funded by public offerings in the present workplace ministry structure.  In the days of the pandemic, the funding is expected to be squeezed than enriched.  However, there is a growing trend of vocational workplace chaplains, bi-vocational chaplains, and laypeople joining the workplace ministry as self-funded chaplains.

The Doulos Ministry group has been operating a Daniel School, training marketplace missionaries in a three-year program for 17 years.  The Central Gospel Mission group also introduced a 24-hour duration of marketplace disciple-making training starting this year.  Such activity will provide a continued cadet of ministers to the workplace ministry in Hong Kong.  If properly trained, they can be converted to chaplains and fund their chaplaincy services in the workplace.

The Prospects of Workplace Chaplains as a Profession in Hong Kong

Workplace chaplaincy is not a professional service in Hong Kong yet.  There has been no professional body for their pastoral and spiritual care services.  No qualifying examination and supervision nor ethical standards have been set up.

Perhaps, the Hong Kong Hospital Chaplaincy professional development paths may shed light on how workplace chaplaincy training can be enhanced to form a profession in the workplace.

Reference from Hospital Chaplaincy Development

With the influx of mainland immigrants in the 1950s, the social structure of Hong Kong underwent drastic changes. There were increasing demands for various social services, including education and medical services. The government-built hospitals one after one in the 1960s, and there were more and more Christians serving in hospitals. In addition to work, they shared the gospel with patients and were the pioneers and core members of “hospital evangelism.”

In the 1970s, Christian hospitals, local churches, and theological seminaries started to touch on “holistic healing” and studied the possibility of sending Christian chaplains to public hospitals. Eventually, before 1980, they successfully held the Conference of Holistic Healing, which set the foundation for chaplaincy service in the future.

“The development of professional chaplaincy has been in discussion for several years since a growing expectation on the roles and responsibilities of chaplaincy from the healthcare system has been identified. The Task Force for Development of Professional Chaplaincy was formed under the Association of Hong Kong Hospital Christian Chaplaincy Ministry (AHKHCCM) in April 2006.

 A survey on issues related to professionalization was conducted from September to October 2006, in which 69 questionnaires were received, and the response rate was high at 81%. Among the respondents, 93% supported the development, and 81% agreed that the time was ripe for such a development. Moreover, 71% supported forming a professional group to monitor ethical standards of professional chaplains, and the group was suggested to set up under AHKHCCM at the early phase.” (Professional Chaplaincy— Its Role and Significance in Healthcare Service)[18]

The Need for a Professional Body for Workplace Chaplaincy

Getting the incumbents’ consensus in workplace ministry to form a professional body is probably the first step toward developing workplace chaplaincy in Hong Kong.

Workplace Chaplains have been established as a self-governing professional body in America and England.  The Workplace Chaplaincy Mission UK[19], The National Association of Veterans Affairs Chaplains (NAVAC), the National VA Black Chaplains Association, the Jewish Chaplains Association, The National Institute of Business and Industrial Chaplains (NIBIC), the Latin American Association of Chaplaincy and Clinical Ministries (LAACCM), while The Association of Professional Chaplains (APC) is the largest chaplain cognate group in the USA.

The Need is There

This paper demonstrates that the need for pastoral and spiritual care in the workplace is strong. Present faith in work integration and pastoral care in the workplace has enormous room for improvement.

The workplace in Hong Kong and else in the world is changing drastically, and so is people’s need for spiritual renewal in the face of God.  Workplace chaplaincy has almost been a church mission. In-house chaplaincy by para churches and laity chaplains expedites the fulfillment of spiritual needs in the workplace.  The rent-a-chaplain demonstrated overseas can evolve as the needs arise.   The next step is strengthening the present marketplace pastors, chaplaincy, and disciples training to incorporate pastoral care and shepherding skills through the Clinical rural education program for workplaces.

The Time is Ripe

More than 400 workers are already there.  The ministries have been in operation over the past decades.  Vocational, bi-vocational chaplains and laypeople have been deployed.  Yet the training for professional pastoral care and soul care for the workplace workers are lacking.  The consensus to develop into such a professional association for defining professional and ethical standards and developing professionals is yet to materialize.

Pilot Training Program has been Lined Up.

The author has been praying to set up an Association for Professional Workplace Chaplaincy in Hong Kong.  The first step is to invite the incumbents from the ministry to share ideas.   If the felt needs are there, begin recruiting members from the existing ministry leaders, church pastors, and workplace chaplains already in the workplace ministries to form the professional body.   Their training and professional development needs will be examined and agreed upon.   There had been a discussion between the author and a CPE training center that they could offer a pilot CPE-type training program for the training of workplace chaplains.  The training methodology adapted from the CPE for hospital chaplains can be modified and tested to cater to pastoral care for workplace people.  [20]

Conclusion

In conclusion, the need for workplace chaplains is there.  The development path is clear.  The model has been proven.  The pilot training program has been lined up.  The benefits are long-awaited. Further actions are required.   It is the ripe time to start the development shortly after the pandemic.   WWhomis God sending to start this work? (5,394 words)

 References

Adam, Kevin, “Defining and Operationalizing Chaplain Presence: A Review,” Journal of Religion and Health (2019) 58:1246–1258.

 

Baker, Alan T., “Foundations of Chaplaincy, A Practical Guide,” Wm. B. Eerdmans Publishing Co,m 2021.

Bell, E. 2008. “Towards a Critical Spirituality of Organization.” Culture and Organization 14 (3): 293–307.

Caperon, John, Andrew Todd, and James Walters, Edit, The Christian Theology of Chaplaincy,” Jessica Kingsley Publishers, London, and Philadelphia, 2017.

Crick, Robert D., and Brandelan S. Miller, “Outside the Gates: Theology, History, and Practice of Chaplaincy Ministry,” HigherLife Development Services, Inc, 2011.

Elwyn, T. 1996. Industrial Mission: A Reflection. Baptist Quarterly 36 (5): 228–240.

Fung, Tak Yan Carol, “Exploring Manifestations of Faith-Work Integration in the Banking, Finance Services, and Insurance Industry in Hong Kong, Unpublished DMin Dissertation, Bethel Bible Seminary, 2020.

Fry, L. W., and J. W. Slocum. 2008. “Maximizing the Triple Bottom Line through Spiritual Leadership.”

Gallagher, Brian Joseph, Discernment of Spirits, the Corner-stone of Formation of Spiritual Directors, Unpublished Ph.D. Dissertation, University of Divinity, 2018.

Heydt, Margo J. and Timothy E. Severyn, “Spirituality, Diversity, and Ethical Decision-making: The Inclusive Wesleyan Quadrilateral Discernment Model,” International Journal of Social Work Values and Ethics Volume 19, Number 1 (2022), 37-64.

Jablonowski, H. W., L. Jansen, and R. Mempel. 1998. Die betriebsbezogene Arbeit der Kirchen – eine Bestandsaufnahme [The Company-Related Work of Churches – A Survey]. Research report. Bochum: SWI.

Kennedy, S. John, “Rekindling the Role of Affectivity in Ignatian Discernment of Spirits in the Context of Christian Life Communities in Darjeeling, India,” Unpublished Dissertation, Jesuit School of Theology, Santa Clara University. May 2017.

Keven, Adams, “Defining and Operationalizing Chaplain Presence: A Review,” Journal of Religion and Health (2019) 58:1246–1258.

Li Soo Fung, The Practice and Influence of Faith in the Work Context of Well-Educated Christians in Hong Kong, Unpublished DMin Dissertation, Bethel Bible Seminary, 2020.

Marschke, E., Preziosi, R., & Harrington , W.J . (2011) . How sales personnel view the relationship between job satisfaction and spirituality in the workplace, Journal of Organizational Culture, Communications, and Conflict, 15, 71 – 110.

McKee, M. C., J. H. Mills, and C. Driscoll. 2008. “Making Sense of Workplace Spirituality: Towards a New Methodology.” Journal of Management, Spirituality & Religion 5 (2): 190–210.

Miller, D. W. 2007. GOD at WORK: The History and Promise of the Faith at Work Movement. New York: Oxford University Press.

——–, and F. W. Ngunjiri. 2015. “Leadership Views on Corporate Chaplains: Business, Sociocultural, and Spiritual Justifications.” Journal of Management Spirituality & Religion 12 (2): 129–155.

Miller, Kent, D., “Discernment in management and organizations,” Journal of Management, Spirituality and Religion, 2020, VOL. 17, No. 5, 373–402.

Scadron, Dale, “The Chaplaincy Certification Program,” Author Reputation Press LLC, 2021.

Seales, C. E. 2012. “Corporate Chaplaincy and the American Workplace.” Religion Compass 6 (3): 195–203.

Snowden, Austyn, “What Did Chaplains Do During the Covid Pandemic? An International Survey,” Journal of Pastoral Care & Counseling 2021, Vol. 75(1S) 6–16.

Winterbottom, I. 2011. Introduction of Paper of Working Group on Chaplaincy and Religion in the Workplace – Church Action on Labour and Life European Contact Group and Work Integration and Religion. Project Report. Nettingsdorf: Betriebsseelsorge und Katholische Arbeiterbewegung Linz – Land.

Introduction of Paper of Working Group on Chaplaincy and Religion in the Workplace – Church Action on Labour and Life European Contact Group and Work Integration and Religion. Project Report. Nettingsdorf: Betriebsseelsorge und Katholische Arbeiterbewegung Linz – Land.

Wolf, Tanja and Birgit Feldbauer-Durstmüller, “Workplace chaplaincy: a literature review,” Journal of Management, Spirituality & religion, 2018 Vol. 15, no. 1, 38–63

Notes

[1]          Wolf, Tanja and Birgit Feldbauer-Durstmüller, “Workplace chaplaincy: a literature review,” Journal of Management, Spirituality & religion, 2018 Vol. 15, no. 1, 38–63

[2]     Winterbottom, I. 2011. Introduction of Paper of Working Group on Chaplaincy and Religion in the Workplace – Church Action on Labour and Life European Contact Group and Work Integration and Religion. Project Report. Nettingsdorf: Betriebsseelsorge und Katholische Arbeiterbewegung Linz – Land.

[3]    Der Walt, Freda Van and  Jeremias J. De Klerk, “Workplace spirituality and job satisfaction,”  International Review of Psychiatry, June 2014; 26(3): 379–389

Marschke , E. , Preziosi , R. , & Harrington , W.J . (2011) . How sales personnel view the relationship between job satisfaction and spirituality in the workplace . Journal of Organizational Culture, Communications and Confl ict , 15 , 71 – 110 .

 

[4]   Guest Editorial, The Greatest Story Never Told, Editorial, The Journal of Pastoral Care, Vol 50, Spring 1996.

[5]   EAP Association, EAPA Exchange, May/ June 2001.

[6]   Li, Soo Fung, “The Practice and Influence of Faith in the Work Context of Well-Educated Christians in Hong Kong,”, Unpublished DMin Dissertation, the Bethel Bible Seminary, 2020..

[7]   The word “bi-vocational” pastors means that the person will be taking up two roles in their work, a worker in the organization they belong, and a minister also in the organization with evangelistic missions as part of their life goals.

[8]   2018 HKPES香港在職信徒工作處境調查──初步報告  https://www.hkpes.com/2018-hkpes%e9%a6%99%e6%b8%af%e5%9c%a8%e8%81%b7%e4%bf%a1%e5%be%92%e5%b7%a5%e4%bd%9c%e8%99%95%e5%a2%83%e8%aa%bf%e6%9f%a5%e5%a0%b1%e5%91%8a%e6%a6%82%e8%a6%81%ef%bc%88%e4%b8%80%ef%bc%89/ (050502022

[9]   Li Soo Fung, The Practice and Influence of Faith in the Work Context of Well-Educated Christians in Hong Kong, Unpublished DMin Dissertation, Bethel Bible Seminary, 2020.

[10]   Fung, Tak Yan Carol, “Exploring Manifestations of Faith-Work Integration in the Banking, Finance Services, and Insurance Industry in Hong Kong, Unpublished DMin Dissertation, Bethel Bible Seminary, 2020.

[11]    Bakke Center, HK, A Qualitative Study on Your Spirituality, in Christian Times, and Urban Transformation, Bakke Monthly Newsletter Issue 26, May, 2022, https://christiantimes.org.hk/Common/Reader/News/ShowNews.jsp?Nid=168735&Pid=104&Version=0&Cid=2052&Charset=gb2312, 25 May, 2022.

[12]     Hong Kong Government Annual 2020, https://www.yearbook.)gov.hk/2020/tc/pdf/C21.pdf (2022/4/27) and Xu JT, ”How many Christians are there in Hong Kong?”, Bethel Bible Seminary Newsletter, 2018-10-8

[13]    HK Government Statistics, “2021Income and Wages Report,” 2021, Page 78 https://www.censtatd.gov.hk/en/data/stat_report/product/B1050014/att/B10500142021AN21B0100.pdf

[14]     Assuming 2 hours of worship and 2 hours of ministry in the church

[15]   Ronald W. Pies , “Care of the Soul in the Time of COVID-19,” Psychiatric Times, 2020, owensborohealth.org

[16]   Snowden, Austyn, “What Did Chaplains Do During the Covid Pandemic? An International Survey,” Journal of Pastoral Care & Counseling 2021, Vol. 75(1S) 6–16.

[17]   Mark Larocca-Pitts, “Holding space: Pastoral presence for a new age,” PlainViews 6, no. 15 (September 2, 2009). http://plainviews.healthcarechaplaincy.org/archive/AR/c/v6n15/pp.php

[18]   Association of Hong Kong Hospital Chaplaincy Ministry, “Professional Chaplaincy— Its Role and Significance in Healthcare Service,” page 14, 2009.

 [20]   The author has received full courses of 3600 hours of CPE training. Discussion with the CPE training body revealed that the CPE training is good for the training of workplace chaplains.  We need to start training supervisors for such training in a pilot scheme to begin.

有關文章

  1. |職場神學| 工作中的三一神: 周志堅    https://bit.ly/3zPa321
  2. 工作即禱告、禱告即工作….周志堅   本文連結: https://bit.ly/3SCO72w
  3. https://www.regent-college.edu/about-us/news/2012/marketplace-institute-establishes-relationship-with-hong-kong-university

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6. 行在神的命定之中  周志堅 2022/7/25    本文連結: https://bit.ly/3cJXwVm

7. 活在失序的世界? 退修默想 – 周志堅 7/23/2022本文連結:  https://bit.ly/3PU6ttD

8. CPE 的臨場職事 (The Ministry of Presence in CPE) – 周志堅博士 https://bit.ly/394ZcaE

9. 翁麗玉牧師學習婚姻輔導    https://bit.ly/3jMNgw4

 

|職場神學| 工作中的三一神

|職場神學| 工作中的三一神: 周志堅

本文連結:  https://bit.ly/3zPa321

God is a WorkerPaul Stevens Teaching

Paul Stevens 的職場神學以三一神觀解釋神人合一的工作關係。他的三一神工作觀,簡明而透徹,深入而振憾,使我明白自己是神的合作夥伴,共同創造者,共同完美的執行者,使我的工作突然充滿榮耀,喜樂,因為我做的正是神要做的工作,如何可以更有豐富的創意,更大的謙卑,與人有更多更深的合作的關係,更順服,更碎弱,更慷慨、更多倚靠着神的供應和指引,與聖靈同工。這對我說一個顛覆性的新發現。

曾經聽到不少老師神學家談職場神學,但 Paul Stevens 今天以三一神觀闡釋職場神學是理解神如何藉工作使人永遠得福的科學(需要研究檢驗的學問)。

他的職場神學觀對我而言,是把一顆原子彈在我的生命中引爆。他以詩般的解説,令我毫無疑問,但有不斷的反省….

他以三一神觀解釋神人合一的工作關係。

聖父給人工作,也在工作中創造、保護、臨在。我們的工作是神的工作;

聖子道成肉身,進入工作職場中,示範工作與天國真理合而為一,人在地上的工作也是基督在天國的工作。基督在工作中完美地演示了虛己、捨己、順服、愛神愛人,與人建立多元、易受傷關係。

聖靈確認了信徒屬神的關係,給人辨別、勝過試探、靈性成長、給人恩賜才華、創意、愛鄰舍,在工作中給人喜樂、叫人敬拜敬畏神。

他的解說擴闊了我對工作神學,職場神學的理解。在此以前,我只認識到人是神的管家,人在工作的使命是彰顯基督,成為神恩典的管道和器皿。

他的三一神觀,使我明白自己是神的合作夥伴,合作創造者,完美的執行者,使我的工作突然充滿榮耀,喜樂,因為我做的正是神要做的工作,如何可以咁易豐富的創意,更大的謙卑,要人更合作的關係,更順服,即使容易受傷,仍然慷慨地倚靠着神的供應和指引,與聖靈同工。這對我說一個顛覆性的新發現。

Paul Steven’s 的職場神學釋放了我只認識到人是神創造的管家的單一思想,也擴闊了我人活著只為彰顯基督性情、榮神益人教義性理解。他的神學開放了一個新的職場工作面,是與三一神同工,做神的工作的新理解。
引起我的反思和深思是..
1. 我怎樣與神同工(co-worker),成為職場中父的共同保護者(co-creator),共同臨在者(co-presenter)、共同救贖者(Co-redeemer)、共同維繫者(Co-sustainer)、共同美化者(Co-embellishers)?
2. 我怎樣能成為神美善工作的執行者(Executor),創新者(Innovator)、美善人生的美化者 (Embellisher)?
3. 我怎樣能讓聖靈在我的生命上工作,使我能成為活的聖殿 (Walking Sanctuary)、以喜樂,和更愛鄰舍 (Loving Neigbours) 的心情和身份投入我的工作?
4. 我怎樣在工作中敬拜神(Worshipper),禱告神(Prayer)?
5. 我怎樣使用從神而來的職業恩賜,去分辨我工作和作出合神心意的決定 (Discenrer)?

對於我在神工作中的新位份,我有什麼領受呢?

1. Co-creator (我要在神的工作里為神創造什麼價值呢?)

2. Co-protector (神要我承擔保護的責任是誰呢?)

3. Co-Presenter (神要我臨在什麼事奉呢?怎樣臨在呢?)

4. Co-redeemer (在我的工作裏,基督救贖的工作,我有什麼份呢?)

5. Co-sustainer (在維持工作的生態系統中,我扮演什麼角色呢)

6. Co-consummator (在神給我的工作中,我要完成和實現的是什麼呢?)

7. Co-embellished (將目前的工作體系中,神要我美化的是什麼呢?)

8. Co-executor (與神同工,我執行的是什麼上帝交給我的任務呢?)

9. Worshipper (身為敬拜者,我在工作里怎麼敬拜上帝呢?)

10. Prayer (工作即禱告,禱告即工作,我如何實踐呢?)

11. Discerner (在所有一切的工作決定裡,我怎樣分辨神的選擇呢?我怎能把握每一次聖靈的導引呢?)

 

The Trinity Triune God in Work

 

有關文章

  1. 工作即禱告、禱告即工作….周志堅   本文連結: https://bit.ly/3SCO72w
  2. https://www.regent-college.edu/about-us/news/2012/marketplace-institute-establishes-relationship-with-hong-kong-university

3.  放下被需要、被認同、放棄要操控一切: 周志堅 : https://bit.ly/3vQKs7p

4. 上好的福份   經文默想 路加福音十38-42   https://bit.ly/3SySM5x

5. 行在神的命定之中  周志堅 2022/7/25    本文連結: https://bit.ly/3cJXwVm

6. 活在失序的世界? 退修默想 – 周志堅 7/23/2022本文連結:  https://bit.ly/3PU6ttD

7. CPE 的臨場職事 (The Ministry of Presence in CPE) – 周志堅博士 https://bit.ly/394ZcaE

8. 翁麗玉牧師學習婚姻輔導    https://bit.ly/3jMNgw4

周志堅的生命見証 – 行在主的信實恩典之中 072022

周志堅的生命見証 – 行在主的信實恩典之中

周志堅 2022/7/12

本文連結: https://bit.ly/3uGIiXn

Workplain Chaplain Research

「為什麼你還要讀第二個博士學位呢?」

「不如去做個保安吧?收入穩定些,可以做到75歲。幫補一下家庭的收入吧!」

在我的周圍,不時聽到上述的提議。都是出於好意。對於這些問題,其實我想了不只千百次。心中是有明確的答案。但如一般人問我,我通常只有笑一笑,默然無語。

怎樣說呢?驀然回首,我一直行在主信實恩典之中。

回想目前面對的教牧學博士後的一次研究,原來,我第一個市場研究,是在50年前做的。那一年,我是中文大學市場學的學生,選擇了「紅十字捐血研究」作為我的市場研究學生計劃。

這個研究對我的生命是重要的。因為是我第一次將商學的市場理論,應用在社會問題上。而且得到紅十字會總幹事的幫助,發動全港的紅十字會青年制服群體,為我們作一個隨機抽樣的分區、隨機抽樣的分大廈、分大廈單位進行家訪收集數據。

此研究規模之大,動用人力之多,對一個學生來講,是一個難能可貴的研究機會。我清楚記得當我們把研究的結果回報給總幹事的時候,向他們解說我們的回歸分析顯示: 「捐了第一次血的人再次捐血的機會很低」。

對於這一個發現,我記得當時的總幹事愕了然,問我們有什麼建議?作為學生的我,居然沒有任何建議,因為我們沒有研究這個問題。這次給我的經驗是深遠的,每一次研究,我們都不能只看表面的現象,必須深入看這現象背後的成因,及成因的成因,並一同加以研究。

大學畢業之後,我頭20年在銀行市場部工作,做了大大小小不同的市場調查,在匯豐銀行的時候,我主管市務部,當時的市場研究預算,是七位數字。我幾乎和全香港最大的市場調查公司都合作過,經歷過大大小小不同的質性及量性研究。後來自己獨立經營作管理顧問,從事政府及企業的顧問工作,研究的計劃,與當時跨國大型顧問公司作競爭比拼,累積了相當的經驗。

今天因為教牧學博士的研究所需,我草擬了一個頗為複雜的研究計劃,不是我有心要做得複雜,也不是我藝高人膽大,向高難度挑戰。而是過去上帝一直在栽培我,使我有研究的能力。看問題能比較深入,故此今次的研究方法,和研究的內容也比較豐富和深入,難度也較高。

我研究的課題是「職場的牧養關懷」,對象是職場的牧者,和職場的信徒互動關係。上帝為我預備,使我從接受1600小時的院牧培訓,因為此培訓,我對於牧者與信徒之間言語和非員與的行為互動,有比較深刻的感受。

故此深感研究這問題,不能單從關懷牧者角度,或單從受關懷的信徒角度看此問題。必須要以二者的互動關係,作為研究的進路。故此研究方法,需要涉及牧者的深入訪問,信徒的訪問,探索二者的互動關係,進行深入的探究。再加以實地考察和觀察,行內人士的印証,才能全面滿足對此課題的探索。

上帝早有準備。過去親自參與的市場研究,聘請市場調查公司的研究,主領顧問研究,都是上帝為我今天要做的研究作準備。研究的目的希望了解清楚目前職場牧養的現況,尋求更新和優化的空間,並期望總結的經驗,能幫助推動本地的職場事工,甚至向國內及其他海外國家,分享研究的成果。

從研究發展至今,我深深的感受到,這研究是上帝藉着我要完成的。質性研究不是我的強項,但卻是一些基本無條件的探索必須要進行的方法。上帝有祂的旨意,研究的結果亦有祂的目的。我只有開放自己,追隨聖靈的帶領,一步一驚心,小心翼翼的進行他的研究計劃。

我知道上帝要我在研究的過程中,接受鍛鍊和教育,找出真相,並在神的國度內,成為祝福事工,祝福職場人士的幫助。

至於研究的結果,有什麼實用,我都不知道。但神知道,也有他的計劃。我願意謙卑,以讚美的心,歌頌上帝在我身心靈上的作為。並為他作出美好的見證。神的信實和恩典,都在我的身上。

 

相關連結

  1. 這是神聖的任務,神聖的時刻,我為此而感到任重道遠 – 周志堅 2022/6/26

https://bit.ly/3buZ450

2. 職場牧者的臨場職事 (The Ministry of Presence of Workplace Chaplaincy)

 https://bit.ly/3IsrV6x

Augustine Cyril Chi-Kin Chow PhD Dissertation 周志堅博士市場學博士論文原稿 1995

Augustine Cyril Chi-Kin Chow Ph.D.  Dissertation 1995

本文連結: https://bit.ly/3MMM2gj

TOWARDS A GENERIC MODEL OF TRANSACTIONAL, CONTRACTUAL, AND RELATIONAL
SERVICE EXCHANGE IN RETAIL BANKING

For Partial Fulfillment for the degree of the Doctor of Philosophy in Marketing

in the Chinese University of Hong Kong, 1995

Thesis Supervisor:  Dr. K H Lee

 

Download Ph.D. Dissertation Full Script here:

Towards a generic model of service quality for transactional, contractual, and relational service exchange in retail banking 1995

 

CPE 的臨場職事 (The Ministry of Presence in CPE) – 周志堅博士

CPE 的臨場職事 (The Ministry of Presence in CPE) – 周志堅博士

CPSP – 「臨床牧者/教牧輔導員」認證論文

本文連結: https://bit.ly/394ZcaE

一位牧者要到醫院、公司、及朋友家中關懷一位陌生人,請感受一下以下的個案處境:

  • 你準備進入醫院的一間房間探望一位太太,她的丈夫剛在意外中身亡,現在正傷心欲絕。你需要什麼心理準備呢?你開口會說的第一句說話是什麼呢?
  • 你在公司備受一些同事的攻擊,但你今天要和攻擊你的同事一同開會。你準備以什麼心情去面對呢?當你發現此時心裏充滿抗拒,很不想面對他,你會怎樣處理呢?
  • 你正探望一位朋友的患病父親,他帶著不友善的眼光,對你說的第一句話是「請你不要和我講耶穌!」,你會如何回應呢?

以上的處境都是一個牧者,無論是院牧(Hospital Chaplain)、教牧 (Church Pastor)、校牧(Campus Chaplain) 、或者是職場牧者(Workplace Chaplain) 常見的處境。我們要牧養關懷的人,對我們可能有各種態度和心情,或哀傷、或絕望、或熱切,或平淡、或抗拒,甚至有敵意。同時我們也會發覺此時我們內在的心情,也會因過往的經驗和當時的心情,而存在波瀾起伏的情緒。在這種情緒下,面談未必能夠達到牧養關懷的效果。

這些探訪的面談中,如果是在醫院的病床邊發生,我們稱之為臨床探訪(Clinical Visit)。但在所有情況下,牧者的牧養關懷(Pastoral Care),都處於一種獨特的見面狀態之中,稱為「臨場職事」(A Ministry of Presence)。

什麼是「臨場職事」?

Workplace Ministry of Presence

「臨場職事」是指「在思想、情感、身體和精神上全神貫注於接受者的有意識的行為,將注意力從說話和做事上移開」 (Crick 2011) [1]。另一位學者 Adams認為「臨場職事」是指牧者的牧養關懷要創造的一個輕鬆、信任、沒有明顯的議程、和高度的靈活性的氛圍,以便牧者可以在不帶偏見、 和富有同感心(Empathy)的環境中,讓受訪者分享他們自己的故事。 創造這種環境的一個關鍵組成部分是牧者自己在互動中的情感脆弱性(Emotional Vulnerability),使對話成為對接受者和牧者 (關懷者) 的故事的更多相互探索的可能空間(Adams 2019)[2]

“牧者的臨場職事(Pastoral Presence)不僅僅是與另一個人無憂無慮地存在:它是一種意志行為,它邀請神出現在另一個人周圍的空間中,希望這個人可以讓神在他們身上工作,提供療愈、意義和目的。發展自己的內在存在可以讓一個人準備好為另一個人創造包容的關係環境—— 容納空間;然而,將這種存在的概念轉化為存在和/或行為是複雜且具有挑戰性的:

牧者的臨場職事涉及臨場存在和行為的結合。然而,這種結合不僅僅是從存在到做的順序運動,反之亦然。相反,臨場存在意味著在臨場和行為相交或重疊的動態十字路口保持警惕和敏捷。離開這個動態的交點,進入要麼存在要麼做的單邊模式,意味著把存在拋在後面。存在是行為狀態與存在行為相交的時間和地點。” (Larocca-Pitts 2009)[3]

因此,Larocca-Pitts將牧者臨場存在 (Presence) 定義為「警覺和敏捷地休息並響應由牧者與接受者之相遇中的處境變化引起的存在與行為之間的關係的動態變化,這種變化平衡了有紀律的沉默與有意使用的談話,允許另一個自我通過故事打開和展開的目的。 牧者的臨場存在不僅僅是「隨波逐流」,它是在順勢而為」。(Larocca-Pitts 2009)  然而,牧者怎樣才可以做到呢?

Palliative Care in CPE

「臨場關懷職事」的實踐

Marketplace Ministry by Praying

在面對死亡的病人面前實踐「臨場關懷職事」,是牧者的一大挑戰,因為被關懷者充滿各種極為複雜意識和情緒。 Nolan (2011) 調查了 19 位紓緩治療牧者的經歷。在詳細聆聽牧者自己的故事後,作者確定了四個相關的主題或理解: 如何在絕症中,在影響力的理論以及心理治療的“移情”框架下,牧者與患者一起經歷「臨場存在」(Presence) ,包括 “喚起的存在” (evocative presence), , and “伴隨的存在” (accompanying presence)、“安慰的存在” (comforting presence)和 “充滿希望的存在” (hopeful presence) ,使患者與牧者關係中出現的「有機轉變時刻」(Organic Moments),一方面患者從保持真實地看他們的現況,同時看到他們(現在多餘的)康復希望轉變為面對死亡的新希望,用這種希望超越絕望 (Nolan 2011) [1]

Nolan指出當牧者與被關懷者臨場同在,而牧者如能排開心靈上「移情」(Transference)作用的影響[2],又如能適當地運用影響和干預,就可能和被關懷者共同經歷這些「有機時刻」,使受關懷者從內心得到思緒和感受框架的轉移,喚起自己的存在意義,得到陪伴者的認同和感受,受到安慰,從而產生超越死亡的盼望。

Nolan 的說法比較理論性。Adams (2019) 為「臨場存在」(Presence) 提供一個可操作定義(Operational Definition) 。在他的操作定義下,「臨場存在」包括四個組成部分:(1) 環境、(2) 受關懷者/關懷者的回應、(3) 牧者評估,和 (5) 牧者干預(表 1)。

首先,牧者和被關懷者所處的會面外在環境和內在心情至為重要。一個安靜、溫暖的、不受干擾的地方(環境),牧者有意識地排清前設思緒,全心全意投入關懷者預備關懷者交流溝通,雙方更容易建立互信親善的關係,開放分亨自己的故事(非語言交流、語言交流回應)。即使在急症室、停屍間面對哀傷絕望者,這亦適宜引領到一個比較安靜和溫暖的地方進行對話。對基督教牧者在見面之前,清空自己內在的情緒,有適當的禱告,祈求聖靈的臨在和指引,將有助於探訪和交流。

正如 Nolan 的提醒,在見面時,牧者宜醒覺交流中由過去經驗和個人信仰前設狀態下的移情和反移情的影響,把自己情緒放下,有意識地專心地進入對方的處境和狀態,以同理心,好奇心和對方的尊重和對方交流。聖靈的臨在和提醒,使牧者對被關懷者的身心社靈進行全面的評估,回應評估(牧者評估),並有意識地予以干預,達到牧養關懷,心靈安慰(Soul Care),尋得意義和靈性平安(牧者干預)。

 

1 臨場存在 (Presence)的操作定義

臨場存在的四個部份 環境(外在及內在) 受關懷者/關懷者的回應 牧者評估

 

牧者干預

 

四個部份描述

 

同理心、好奇和尊重 非語言交流、語言交流 神聖的聯繫,創造意義 有意識的響應評估的過程

來源:Adams, Kevin, “Defining and Operationalizing Chaplain Presence: A Review,” Journal of Religion and Health (2019) 58:1246–1258.

這定義不是依賴於牧者的情感可用性和脆弱性,而是建立一個基於 Kodjo 考慮同理心、好奇心和尊重被照顧者特定心理社會精神背景的關懷環境(Kodjo 2009)[3]。與其他醫療健康學科一樣,牧者在他/她的回答中使用口頭和非口頭交流來充分關注被牧養關懷者的口頭和非口頭反應 (Daaleman 2012;Nolan 2016)。如果被牧養關懷者沒有反應,例如重症監護病房中的昏迷患者,則可以通過第三方(例如家人、工作人員或患者病歷)了解受關懷者的背景。前兩個臨場存在組成部分是所有醫療關懷者提供者的共同期望。後兩者可能是牧者的角色和職能所獨有的。

該定義將「臨場存在」確定為提供靈性關懷 (Spiritual Care) 的一種方法。可以說,雖然很重要,但干預並不是牧師職業身份的核心組成部分。 一些牧師互動需要不同的評估和干預,甚至只是陪伴而不干預。 如何及何時使用存在將取決於特定情況下的需求。

耶穌基督的「臨場職事」存在

Marketplace Ministry

在客西馬尼園晚上(外在環境),吩咐門徒「你們坐在這裡,等我到那邊去禱告。」臨近面對死亡,耶穌就憂愁起來,極其難過(內在心情)。對他們說:「我心裡甚是憂傷,幾乎要死;你們在這裡等候,和我一同警醒。」 他俯伏在地,禱告說:「我父啊,倘若可行,求你叫這杯離開我。然而,不要照我的意思,只要照你的意思。」(需要被關懷者的靈性需求) 他來到門徒那裡,見他們睡著了,就對彼得說:「怎麼樣?你們不能同我警醒片時嗎?總要警醒禱告,免得入了迷惑。你們心靈固然願意,肉體卻軟弱了。」(需要判關懷者需要的尊重與回應) 。

第二次又去禱告說:「我父啊,這杯若不能離開我,必要我喝,就願你的意旨成全。」又來,見他們睡著了,因為他們的眼睛困倦。耶穌又離開他們去了(缺乏臨場關懷)。第三次禱告,說的話還是與先前一樣。於是來到門徒那裡,對他們說:「現在你們仍然睡覺安歇吧!時候到了,人子被賣在罪人手裡了。」在耶穌最需要陪伴過理解的時候,他的門徒三次都睡着了,沒有和他臨場同在。

在另一段經文,一個城裡 (外在環境) 長了大痲瘋的人看見耶穌,就俯伏在地,求他說:「主若肯,必能叫我潔淨了 (需要關懷者的靈性需求)」他知道他需要被潔淨, 也對耶穌有充分的信心(內在前設),知道如果耶穌肯,就一定能醫治他。這種信心感動了耶穌(同感心交流),耶穌伸手摸他,說:「我肯,你潔淨了吧!」(牧者干預回應) 耶穌接觸他,親手撫摸他,就是耶穌這種的臨場交流溝通和服事,使大痲瘋的人得到醫治 (關懷的臨場果效) (路5:12-16)。

然而,怎樣能培養出牧者在臨場中實踐這種臨場牧養關懷職事呢?

在CPSP 認證中實踐「臨場職事」

職場牧養關懷個案一: 打算離婚的太太  作者是一位職場牧者,我在CPSP 的臨床牧者檢證過程分享了兩個個案。牧者被急切要求與一位正考慮申請離婚的職場客戶見面,

[為私隱緣故,下略個案內容兩段]

牧者暗中禱告,聖靈提醒他問被關懷這四個問題:

1) 請她檢查她申請離婚的出發點是因為愛孩子,還是恨她的丈夫寡情、偏向外姓女人?

2) 如果是愛他的孩子,即使離婚成功,得到一筆巨款,對他目前的孩子是真正的幫助,還是會害了他?

3) 他是否了解孩子和媳婦的關係,有沒有可能因為孩子的離婚,這筆鉅款會去到另一位外姓人的手裏?

4) 如果你的出發點不是為了自己享用這筆資產,而是為了下一代,則作為母親,怎樣幫助這孩子上進,更積極向父親證明自己能幹,才是給他最大的愛心和幫助?

一周之後,牧者在與這位女士聯絡,知道他已打消了申請離婚的念頭。牧者的一句話:「不可為魔鬼留餘地」深深地幫助她作上不再申請離婚的決定。「臨場職事」是在作者作出受助人的靈性需要評估(做好母親、維護家庭資產、與神連結得指引),引領她面對神,受啟示作出人生重要的決定。

職場牧養關懷個案二:轉工、辭職,獻身讀神學的職場掙扎  在另一個個案,作者以職場牧者的身份,幫助一位神學院的同學,面對離職、轉職、申請入讀神學的抉擇。

[為私隱緣故,下略個案內容兩段]

當他感受到被牧者關心,親切地提出他迫切要知道答案的問題,他就立刻醒覺,反應非常正面積極,並察覺他有責任幫助他的上司成長,不再以彼此的關係為工作的障礙。而且領受了神的使命,要他在工作上成長,她的態度有很大的轉變,相信她有能力去面對她現在的困難,並且已經克服了他的掙扎。

「臨場職事」要求牧者以同感心聆聽、找出掙扎的核心的靈性原因,並以聖言安慰指引。聖靈在動工,指引牧者以經文和基督徒價值觀幫助案主醒覺,自己走出困局。

職場牧者牧養關懷職場人士的處境和在醫院探訪病人頗有差別。病人一般體弱,精神未能集中,所以牧者無論在語氣態度上都要比較緩慢,切合對方的狀態和接受程度。職場人士反應靈敏,思考敏捷,所以可以接受靈性的衝擊。牧者以聖經、禱告、教導、提出關鍵問題,引領對方進入另一思維框架,提昇對方的領悟,都是一些常用的干預方法。至於互動過程中的提問和回答,每一句回應,都可以有改善的空間,可以在逐字報告中加以研討,找出改善的空間。

培養牧者的臨場牧養關懷

CPE (Clinical Pastoral Education臨床牧師教育) 是訓練牧者在臨場中實踐牧養關懷最適合的方法。神學院學生或受任命的神職人員實習生參加為期四至八個月,一期合共400實習小時的臨床牧師教育(CPE) 的一個單元,期中包括300 小時提供靈性牧養關懷、100 小時的個人和小組監督。 在此期間,實習生須參加專題講座、關懷技巧研習、個案研討、人際關係研討、個別督導等。案例材料由「逐字報告」(Verbatim) 記錄組成(附件一詳細描述其中分析部份)。這個程序是經由已通過專業團體認證的CPE 認證督導下進行[4]

逐字報告是一個案例演示,它是逐字記錄,據實習生所知,大約與受關懷者的互動,包括以附註形式記錄實習生在相遇期間的內心想法和感受(Jones 2006 年)。作為教牧教育及學習工具,「逐字報告」的目的是逐字逐句記錄雙方的對話,是為了幫助學生變得更加反思被關懷者的個人特徵、系統性和公義性問題怎樣影響被關懷接受者,並檢查移情、移情的要點和反移情、分析、牧師計劃,和靈性/神學反思 (Hemenway, 1996; Vandecreek & Mooney 2011)。

在這個特定的 CPE 單元中,編寫這個逐字報告的實習生逐字逐句閱讀了客戶或患者部份,並作為聆聽者,聆聽伙伴讀出該牧者的部分。這種方法讓實習生有機會聽取他們的當時的干預行為。參與的其他實習生閱讀他們對一組關於文字敍述當事人特徵、牧養計劃,背景,關於他們的關係與客戶、情感和社會心理動力、靈性和神學反思牧師以及牧者對客戶的觀察。這些問題反映第一階段和 第二階段CPE 結果,這是CPE課程的標準(ACPE 2016)。

在逐字報告的分析部份至為重要,牧者可以客觀地思考對話中的主題、未能察覺的啟示,和需要學習的課題,並總結出這個學習過程中最大的價值,作為日後進步的指引。附件一列舉出一些關鍵性分析和評估的問題。

結論

Ministry of Presence

雖然基督教神職教牧 (Chaplaincy) 曾是教會中常被忽略及低估價值和作用的獨特職事模式,但目前已逐漸被社會及公眾人士認識到受助者有靈性關懷的需要。神也呼召人擔任此職份,牧養在教會羊圈外主基督之羊。除醫院院牧之外,校牧、警牧、職場的職牧(Workplace Chaplaincy)、紀律部隊的隊牧,都日漸普及。CPE 正是擔任此種「在世而不屬世」,訓練基督教神職教牧在羊圈外牧養關懷的工作的訓練和教育場所。

在此臨場牧養關懷的處境,牧者要面對自己的身份、就是: 我是誰、我是否逐漸接受了自己的出身、家庭、種族、文化背境和召命。此外,自己是否已聚焦於自己能仍未知、仍未解決的內在憤怒和潛在動力,而這些正是在 CPE 訓練中,CPE 督導要協助學員面對和處理任何來自父母、教會內外權柄和形象對學員仍存的隱藏影響的問題。因為在臨場上,牧者正進行一些宗教服事,而在這些服事中,教牧必須學習和順服於這些運作中的權柄影響,以致他們能認識和了解他們對被關懷者的身心社靈需要和回應的評估可能會造成別人的冒犯和傷害。

「深入認識自己,亦要求我們自我發現,面對本身人格的陰暗面。當我們真誠面對自我的時候,我們總會看見不少令人不悅和一 些甚至是可怕的東西 。基督徒的靈性要求我們承 認自我有很多不同的面目,並且開放自己,讓神的愛光照它們。神的恩典足以接納它們,再按著祂的心意聚合它們, 逐漸把它們編織成為 個新人。 再者,深入認識自己亦要求我們開始一個旅程 ,就是 認識和戒除那些我們慣用的自我欺騙策略。」

最後,惟有我們親身經歷、而不是逃避黑暗、苦難和掙扎,我們才能 認識自己。我們迴避痛苦,就等於迴 避去認識自己。同樣地,假如我們選擇逃避本身的焦慮、 壓力和沮喪,而不是進入這些感受之中,在當中與神角力, 們將永遠無法真正和深入地認識自己。心的呼聲是逃 避面對自己的癥兆。習細心聆聽它們,同時留意自己的 夢和對人對事的反應模式,都是傾聽我們心靈低訴的主要途徑。要是我們不願意學習聆聽由我們內心世界最隱密處 所發出的信息,我們將不可能深入認識自己。 不過,我們必須緊記,認識自己只是基督徒靈性中的 一 個成長途徑 ,而非目的 。認識自己的目的 ,是為了改造自我。這種改造是沒有捷徑可以一 蹴即至的 。」

David Benner 、《心靈關顧:修正基督徒的培育和輔導觀念》Care of Souls: Revisioning Christian Nurture and Counsel, 基道。2002。

除非牧者須對他們牧養關懷事奉的旅程泰然自若,否則他們不能與被關懷者共渡哀傷。如教牧的服事未能以貼近基督及聖靈導引為中心,那麼,他們就不可能在急難中與被關懷者心靈連結,提供適切的幫助。所以「臨場職事」是每一位教會外的服事人的牧者必須跨越,達至高標準的一項挑戰。這正是作者撰寫此文的目的。

 附件一: CPE逐字報告中有助強化「臨場事工」部份的分析

A、分析

  1. 被牧養關懷者/牧者/客戶最初關心的問題是什麼?
  2. 在這個人身上、在你身上、在這段關係中發生了什麼?
  3. 訪問的主要主題是什麼(口頭和非口頭)?
  4. 評估 被牧養關懷者/牧者/客戶在身體、情感和靈性上面臨哪些問題,以及他/她如何處理這些問題。
  5. 5. 你在面試過程中是否遇到過自己內心的問題/困難/不舒服的感覺?
  6. 您對被牧養關懷者/牧者/客戶、您自己、疾病、生活等有什麼新的認識嗎?
  7. 在目前的情況下,您對這個 被牧養關懷者/牧者/客戶 的牧者診斷是什麼?出現了哪些屬靈和神學問題?你怎麼當牧師?

B.   動力

1.    確定被牧養關懷者/牧者/客戶的宗教、種族、民族、語言、性別、年齡、經濟狀況、性取向、性取向等對其應對能力的影響。

2.    訪問期間這些因素對您有什麼影響?

3.    此人的社會經濟地位如何影響他/她接受的護理?

4.    是否存在您可以識別的司法問題? (例如種族主義、偏見……)

5.    確定您觀察到的任何彈性因素

C. 回應評估這些是你回想起來的評價,現在你有一些距離和更多的客觀性。具體按數字引用回复。包括以下這些:

1.   評估你的牧靈回應的有效性。哪些回應或干預措施幫助 被牧養關懷者/牧者/客戶分享更多他/她的感受、信念、擔憂等,哪些回應或干預關閉了談話的途徑?

2.   反思你的動機—感覺、認同、恐懼、技能水平等導致你以你的方式做出反應。

3.   你能識別出訪問中任何移情或反移情反應嗎?對於 被牧養關懷者/牧者/客戶,您是誰,對於您,她/他是誰?

D.    神學反思1.   花一些時間自由聯想本次訪問的主題或問題。

什麼聖經故事或人物,或教學浮現在腦海中,為什麼?

2.   這個來源/宗教協會在哪些方面幫助你加深了對這個案例的理解?

3.   你會用什麼神學思想或概念來幫助你牧養這個人? E. 靈性反思  – 為您自己在靈性上解讀這次訪問。1.   被牧養關懷者/牧者/客戶對象的哪些精神問題最觸動您?2.   這次訪問或此人為您提出了哪些屬靈事務討論或問題?

3.   在這次訪問中,你在哪里以及如何經歷(或沒有)上帝的同在?

4.   您的哪些文化或靈性價值觀可能會影響您如何看待被牧養關懷者所呈現的問題/痛苦,與患者的觀點不同?

5.   被牧養關懷者的痛苦經歷或應對方式是否會影響您對痛苦經歷的思考方式?

6.   這次遭遇如何影響你個人對苦難意義的理解——無論是正面的還是負面的?

F    未來計劃       建議的未來的牧養計劃和目標。下次作牧養關懷探訪的策略 (即使未有重複探訪的計劃) 。

註腳

 [1]   Crick, Robert D., and Brandelan S. Miller, “Outside the Gates: Theology, History, and Practice of Chaplaincy Ministry,” HigherLife Development Services, Inc, 2011.

[2]   Adams, Kevin, “Defining and Operationalizing Chaplain Presence: A Review,” Journal of Religion and Health (2019) 58:1246–1258.

[3]    Larocca-Pitts, Mark, “Holding space: Pastoral presence for a new age,” PlainViews 6, no. 15 (September 2, 2009). http://plainviews.healthcarechaplaincy.org/archive/AR/c/v6n15/pp.php

[4]    Nolan, S. (2011). Hope beyond (redundant) hope: how chaplains work with dying patients. Palliative medicine, 25(1), 21-25.

[5]   移情是精神分析學的重要概念之一,最早由佛洛依德提出。移情是指患者的欲望轉移到分析師身上而得到目的的過程。這關係到病人所關注的典範。也就是說心理學分析所認為的移情,實際上是講患者在童年時對一個客體的情感,這個客體尤指父母,在治療過程中轉移到另一個客體或另一個人身上,通常這個人是病人的心理分析師。「負向移情」表現為病人辱駡醫生等;「正向移情」則是病人投擲到分析師身上的情感是積極的、溫情的、仰慕的。正向移情有利於治療。在心理分析的治療過程中,還會產生反移情。反移情指的是分析師對患者無意識的移情而產生一些無意識的反應。

[6]   Kodjo, C. (2009). Cultural competence in clinician communication. Pediatrics in Review, American Academy of Pediatrics, 30(2), 57–63; quiz 64. https ://doi.org/10.1542/pir.30‑2‑57.

下載全文,請留電郵:  CPSP CPE 的臨場職事 Augustine Chow Web Version 062922

References

Adams, Kevin, “Defining and Operationalizing Chaplain Presence: A Review,” Journal of Religion and Health (2019) 58:1246–1258.

Baker, Alan T., “Foundations of Chaplaincy, A practical Guide,” Wm. B. Eerdmans Publishing Co, 2021.

Benner, David、尹妙珍譯《心靈關顧:修正基督徒的培育和輔導觀念》Care of Souls: Revisioning Christian Nurture and Counsel, 基道出版社,2002。

Caperon, John, Andrew Todd, and James Walters, Edit, The Christian Theology of Chaplaincy,” Jessica Kingsley Publishers, London, and Philadelphia, 2017.

Crick, Robert D., and Brandelan S. Miller, “Outside the Gates: Theology, History, and Practice of Chaplaincy Ministry,” HigherLife Development Services, Inc, 2011.

Daaleman, T. P. (2012). A health services framework of spiritual care. Journal of Nursing Management, 20(8), 1021–1028. https ://doi.org/10.1111/j.1365‑2834.2012.01482 .x.

Hemenway, J. E. (1996). Inside the circle: A historical and practical inquiry concerning process groups in clinical pastoral education. Decatur, GA: Journal of Pastoral Care Publications, Inc.

Heydt, Margo J. and Timothy E. Severyn, “Spirituality, Diversity, and Ethical Decision-making: The Inclusive Wesleyan Quadrilateral Discernment Model,” International Journal of Social Work Values and Ethics Volume 19, Number 1 (2022), 37-64.

Jablonowski, H. W., L. Jansen, and R. Mempel. 1998. Die betriebsbezogene Arbeit der Kirchen – eine Bestandsaufnahme [The Company-Related Work of Churches – A Survey]. Research report. Bochum: SWI.

Jones, L. C. (2006). Baptism by fire in clinical pastoral education: The theory and practice of learning the art of pastoral care through verbatims. Reflective Practice, 7(1), 125–142.

Nolan, S. (2011). Hope beyond (redundant) hope: how chaplains work with dying patients. Palliative medicine, 25(1), 21-25.

Kevern, Peter and Wilf McSherry, Chapter 3, The Study of Chaplaincy: methods and materials, in “A Handbook of Chaplaincy Studies – Understanding Spiritual Care in Public Places,” edited by Swift, Christopher, Mark Cobb, and Andrew Todd, edited, Ashgate Publishing, 2015

Keven, Adams, “Defining and Operationalizing Chaplain Presence: A Review,” Journal of Religion and Health (2019) 58:1246–1258.

Kodjo, C. (2009). Cultural competence in clinician communication. Pediatrics in Review, American Academy of Pediatrics, 30(2), 57–63; quiz 64. https ://doi.org/10.1542/pir.30‑2‑57.

Larocca-Pitts, Mark, “Holding space: Pastoral presence for a new age,” PlainViews 6, no. 15 (September 2, 2009). http://plainviews.healthcarechaplaincy.org/archive/AR/c/v6n15/pp.php

Scadron, Dale, “The Chaplaincy Certification Program,” Author Reputation Press LLC, 2021.

Seales, C. E. 2012. “Corporate Chaplaincy and the American Workplace.” Religion Compass 6 (3): 195–203.

Vandecreek L., & Mooney S. (Eds.) (2011). Parish nurses, health care chaplains, and community clergy: Navigating the maze of professional relationships. New York, NY: Routledge.

Wolf, Tanja and Birgit Feldbauer-Durstmüller, “Workplace chaplaincy: a literature review,” Journal of Management, Spirituality & religion, 2018 Vol. 15, no. 1, 38–63

周志堅博士  是香港中文大學市場學博士,伯特利神學院教牧學博士學生。2011年畢業於中國神學研究院,曾擔任教會、機構、及職場牧養關懷工作前後近十年。他在2017年已完成四期CPE訓練,在此前後,完成教練學、輔導學、教牧輔導學、及心理動力心理治療課程。2018年在香港率先創立「心靈關懷研究社」,並設立一網上平台 (https://CareForYourSoul.com),聯同其他臨床心理學家及輔導員,率先在網上為大灣區提供網上的心靈關懷和輔導服務。過去三年,他以雙職傳道人的身份,在友邦一保險團隊中擔任職場牧者(Workplace Chaplain) 至今。
相關文章:

關於苦難的安慰

薩提爾模式 – 薩提爾的治療信念

 

|職牧周志堅博士| 城市宣教實驗考察報告| 「道成肉身-使命-變革型」城市職牧生態系統

城市宣教實驗考察後綜合報告

An Exploratory Study of the Eco-Systems for Marketplace Chaplaincy

as a Result of the Laboratory Study on City Mission Lab 1

職牧周志堅傳道 Augustine Chow, Marketplace Chaplain, March 2022
————————
成了! 經歷過近半年的閱讀、反省、整理,我終於為職場牧養(職牧)下了一個研究框架,豐富了內容。 感謝主!
————————–

引言

職牧(職場牧者)對不少人而言是一個頗為陌生的名詞。教會的牧者稱為教牧、學校的牧者稱為校牧、醫院的牧者稱為院牧、軍隊的牧者稱為軍牧、在職場牧養的牧者,順理成章,應該稱為職牧。

在香港目前的體制下,除義務傳道和牧師之外,教會的牧者(教牧)一般是以受薪的形式,簽合約,成為教會的全職同工。

學校的校牧,通常以在校教師的身份,主職教書,或做訓導、或是學校的社工,或由學校所屬的教會中派差派全職或半職牧者,進駐學校,在學校擔任學生、學生家長和教師的關懷牧養的工作。他們的生活費用,由學校教書職位,或所屬宗派支付。

醫院的牧者(院牧),不隸屬於香港政府醫管局或醫院的編制,而由醫院院牧聯會或受聘於有宗教背境的私家醫院組成,由醫院提供辦公室和設備,派注入每一間醫院。除私家醫院外、他們並不受薪於政府或醫院,而是由附近的教會奉獻支持,或者自籌薪金。

目前在香港的職牧的體制,大約有三種情況。

1)隸屬於某一宗派或某教會的全職牧者,被派駐進入某一特定的職場群體服侍,他們的薪酬由宗派或教會支付;

2)由所屬國際性或地區性群體自籌奉獻,委任全職或兼職牧者而成,進駐所屬職場,如學園傳道會、以諾團契,香港銀行業團契、香港基督徒協會等;

3)由所屬的職場機構管理層認可或聘任、以在職同工,受薪、或自籌薪金在所屬的職場中擔任牧養工作。

下略

——-
為期八天的城市宣教體驗旅程的學習,以城市為實驗室,行內人士為教授,並在旅程前後多月的閱讀指定及相關的城市宣教、城市神學、多元社會及公共信仰福音工作、領導學,促使我們作神學反省,結合自己的職場牧養經驗、相關的牧職學研究,總結出職場牧養的「一個重心、三個關鍵質素、和城市職牧十大生態系統」,作為對城市宣教、職場神學、及職場牧養學的初步總結。
這些初步結論,深具原創性、啟發性、指導性、實際性、和可研究性;可以在繼續的研究,實踐、實驗、實地考察、質性及量性研究中,得到進一步引證或否決,對將來這在這方面的研究,發展,推廣,應有實質和重要的意義。
對於此次學習體驗,在政治、宗教、社會、時空的各種限制下,對邊緣群體的牧養、宣教事奉機構/參與人士具基督心腸的憐憫和關愛、領我作思想領域的擴闊和衝擊,對在下未來的研究和事奉方向,實在有很大的幫助。
在此多謝陳敏斯教授、呂慶雄博士此次以「道成肉身-使命-變革型的」領導方式、教授、指導、啟發我們,並帶領我們縱橫遊於本地及海外主要城市的宣教,獲益良多,深深感謝。  

其他論文: 香港元宇宙教會 (MetaChurch HK)發展策略及神學願景初探  

全文共42頁, 22,721字。以中文寫成,有興趣閱讀及索取此報告作交流的朋友,請與在下聯絡。

Tim Keller, Centre Church: Doing Balanced, Gospel-Centered Ministry in Your City   「21世紀教會成長學」讀後感

Tim Keller, Center Church: Doing Balanced, Gospel-Centered Ministry in Your City   21世紀教會成長學

原著出版於2012年,2018年出版電子書,至2021年中文版面世,Tim Keller 以他在紐約建堂並發起城市運動為藍本,綜合他之前有關福音和城市建堂的經驗,出版了這本「中心教會:以平衡福音為核心作為城市事工」的書籍。中文版翻譯為「21世紀教會成長學」,其實中文書名並不十分貼切。

全書有三個重點:福音、城市、和運動。本身是更正教長老宗牧師,在紐約建立長老宗教會的作者,在福音部份闡述他對什麼是福音的看法。他指出一般教會視福音為個人層面的救贖,但福有更有國度層面、處境化層面、以愛見證基督。福音更需要切合時代、聚焦人心、改變人心,帶來教會的更新及創新。

在城市層面,他比較了四個基督教必須挑戰文化、改進文化、關聯文化、抗衡文化、兩個國度模式。中心教會應採取的路線,是致力融合所有模式對於文化和聖經的洞見,來發展實際的事工和實踐。針對城市與文化的關係九龍中心教會事工既不過度處境化、也不過度融合。因為城市具有雙重潛能:締造人類的昌盛繁茂,也助長人類的偶像崇拜。因此,教會需要保持平衡的事奉,運用福音去欣賞,同時也挑戰文化,使她符合神的真理。

在運動層面,是本書的獨特貢獻部份。他引用 Newbigin 教會的宣教士名,必須挑戰西方文化,必須建基於福音,以道成肉身,作處境化,對社會崇拜的偶像發出挑戰。教會須使不信者能融入,發展健康的生態系統,與其他機構共同合作,為此,他創立出一幅教會食堂與更新運動的處境化神學異象,以禱告、佈道、公義與慈惠、信仰與工作整合,信徒領袖合一、神學及事工訓練合,支持城市中的家庭生活。

此書出版以來,在西方教會引起不少的爭論,有樂見作者綜合他的神學見解,推動教會作為植堂運動的努力,也有對他的福音處境化、和最城市中拓展教會,沒有特別針對社會公義、弱勢群體的幫助,對現有教會的復興提出具體意見,表示批判。

對華人教會而言,本書未能引起華人教會成長的重大幫助。個人的猜想,可能有幾方面的原因:華人教會大多處於華洋雜處的城市當中,文化融合比抗衡文化更為重要,而且除各大宗派教會之外,教會相對獨立,近年趨向是發展大型教會,要融合成為一個宣教的生態系統相對困難。但總的來說,作者的著作,為傳統教會提出福音更新,教會城市化運動的趨向,提供重要的參考。

References

  1. https://www.theologyofwork.org/the-high-calling/blog/book-review-timothy-kellers-center-church
  2. https://www.9marks.org/review/center-church-doing-balanced-gospel-centered-ministry-your-city/
  3. https://englewoodreview.org/timothy-keller-center-church-feature-review/
  4. https://theaquilareport.com/center-church-by-tim-keller-a-review/
  5. https://sharperiron.org/article/book-review-center-church-doing-balanced-gospel-centered-ministry-your-city
  6. https://dejongmccarron.wordpress.com/2011/02/18/a-book-review-tim-kellers-generous-justice/
  7. https://cole-slaw.blogspot.com/2013/06/critique-of-center-church-by-tim-keller.html

 

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