As we observe Black History Month, it is essential to reflect on the profound significance of this period and recognize the remarkable contributions of Black individuals throughout history. This month not only commemorates the resilience and strength of these individuals but also serves as a critical reminder of the enduring spirit that has shaped our nation and our profession.

In the face of systemic adversity, a multitude of Black leaders, visionaries, and everyday heroes have illuminated pathways of hope and healing. Their narratives inspire us to carry forward a legacy of compassion, justice, and service that is central to our vocation as chaplains. It is imperative to remember that our roles extend beyond providing care in moments of crisis; we are also called to advocate for fairness, understanding, and love in a society that often grapples with inequities.

As members of the Association of Professional Chaplains, we have a responsibility to honor this rich history by fostering a climate of inclusivity and embracing the multiplicity of perspectives within our practices. Each individual we encounter possesses a unique narrative and set of challenges, and it is our sacred duty to offer support that respects and affirms their distinct experiences.

Furthermore, our commitment to promoting justice necessitates a critical examination of the systemic barriers that have historically marginalized communities. By actively working to dismantle these inequities, we can create an environment where access to resources and opportunities is equitable for all. This endeavor requires us to engage in ongoing self-reflection and to cultivate a practice that prioritizes inclusivity and fairness in all aspects of our work.

Additionally, this moment in time offers us a valuable opportunity to deepen our understanding of Black history and culture. Engaging with the experiences and contributions of Black individuals not only enriches our understanding but also enhances our capacity to provide empathetic and informed support to those we serve. By fostering a culture of awareness and appreciation, we can strengthen our connections within the communities we engage with professionally.

As we honor the past, let us also look toward the future with a sense of hope and determination. Together, we can continue the vital work that so many have courageously undertaken before us. May we inspire one another to be advocates for compassion and change, creating a world where every individual is treated with dignity and respect.

Thank you for your unwavering dedication and service. Let us draw inspiration from our collective history as we strive toward a future characterized by love, healing, and justice for all.

With sincere appreciation and hope,

Rev. Inetta A. Reddell, MA, MDIV,MA-Bioethics, BCC
President, Association of Professional Chaplains

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I want to tell you a story. A personal story. My story of what led to my 12 years as a member of APC’s BOD that ended last October 2023. It was never my intention to be on the BOD. I was content with just being a member. But my Mother used to say, “if you see a good fight, get in it.” I was content with serving on the Pittsburgh, PA Annual Conference back in 2004. I was gratified and sharpened by serving on various certification committees giving back and doing for others what was done for me. I even had the nerve to volunteer as a mentor. But it was never in my wildest dreams or ambitions to set my sights on becoming a member of APC’s BOD. Until.

Until former APC President Valerie Storms whispered in my ear about a decade or more before the opportunity actually materialized. I was hesitant when asked by Valerie. I thought to myself the following musings. I’m not seasoned enough yet. And I wasn’t. My children were still young. They needed me and I needed them. I was serving as a newish parish pastor of a small, strong, inner-city congregation in addition to my full-time hospital chaplain work. I said to myself, that when I had more time in my life, we’d see. Until.

Until Valerie Storms kept asking. I believe she asked me literally about serving on the BOD for maybe 10-years straight. We were great colleagues, so I didn’t mind her playful jibes. Until.

Until the day came when my kids were older and needed my attention less—as many parents of high schoolers discover. I was settled in my parish with the right kind of help on the leadership team. I was settled on my job as a leader where I was trusted and supported. So finally I responded in the affirmative when Valerie asked again. Matter of fact, I was backdoored and floored. When.

When Valerie stopped asking me and sent a friend who is closer than a brother. Valerie dispatched Darryl Owens, a friend and member of the BOD at that time who had stepped in line as an officer to become president in four years. I served his vacated two-term and scoped out the APC culture from the inside out. I never looked back!

What I know now is this. Like in any sphere of life, one must go with the gifts and graces they were born with. I came up on the APC BOD on the Finance Committee and Ethics Committee side before being asked to serve as an officer. I have background in accounting and was a professional auditor in my first career. I enjoyed doing the work that many others didn’t seem interested in. I like to follow the money. Money demonstrates lived out values. Serving on Ethics convinced me that there was some justice in this world or at least in APC. I saw APC investing in the right areas for it’s membership. So when I was embraced ten years prior by a colleague and corralled by a friend who encouraged me to just “be John.” I said to myself, “I can do that.”

The moral of the story. You are an expert on yourself. You know what’s on your plate. Yes life has its twist and turns. Trust me I starred in “that movie.” And the season came when the “call to serve” APC in a new way took hold. The seeds of welcome and invitation were sown. I enjoyed the work. The national office Team are rock stars. I was intrigued about how the BOD operated. So I took a leap of faith trusting that bromide, “don’t be afraid to suck at something new.” (I don’t think I fumbled that much thanks to awesome BOD members, our deliberative process of decision-making and the steady hand of our CEO, Pat Appelhans.)

The point: Think about your volunteer service record to your membership organization, APC. Pray about it. Meditate on it. In your holy imagination, ask yourself what would it look like to serve one day on the BOD? Take small steps in local involvement in your state. Serve on certification committees. Attend the emails sent from the national office on opportunities to serve on the various committees, especially at annual conferences. Be intentional about showing up and just “being yourself in your skin.” Become known for being your authentic self and bring what you have to offer. Who knows where destiny will take you?

Finally this is promised. My journey in serving APC is not done yet. I still volunteer and serve as an ethics investigator and as a member of the Nominating Committee. I am a mentor to rising bright lights among us. I would not trade anything for my journey. So, what was done for me, I use these few lines to do for you.

Just think about serving APC in more intentional and meaningful ways.

I am better because of my time in volunteer services to the membership on the APC board.

And yes, serving APC as a volunteer is still a good fight!  So get in it.  We need you!

Cheers!

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In the heart of Chicago, a city pulsating with the rhythm of hope and resilience, my grandfather, Reverend William Lee Lambert, stood as a towering figure of inspiration and change. As a distinguished pastor, humanitarian, and educator, he not only pioneered the civil rights movement in Chicago but also played a pivotal role in shaping the future of our community. His unwavering commitment to justice and equality continues to resonate through the halls of history, lighting the path for future generations.

Growing up in the shadow of his legacy, I was imbued with a profound sense of purpose and responsibility. As a chaplain / chaplain educator candidate, I have strived to carry forth his torch of compassion and understanding, nurturing the hearts and minds of those entrusted to my care. Through my work, I seek to honor his memory by fostering a spirit of unity and empathy, transcending boundaries of race and culture.

Reflecting on the journey from the tumultuous days of the civil rights movement to the present moment, I am reminded of the indomitable spirit of resilience that has guided us through the trials and tribulations of history. The struggles and sacrifices of those who came before us have paved the way for the progress we see today, reminding us that change is born from the collective efforts of individuals dedicated to a common cause.

As we stand at the crossroads of past and present, it is essential to recognize the strides we have made and the challenges that lie ahead. The legacy of the civil rights movement serves as a beacon of hope and inspiration, urging us to continue the fight for justice and equality in an ever-evolving world.

Looking towards the future, I am filled with optimism and determination, knowing that the seeds of change sown by my grandfather and his contemporaries continue to bear fruit in the hearts and minds of a new generation.  It is our duty, as inheritors of this rich legacy, to carry the torch forward with courage and conviction, building a more just and equitable society for all. 

As we navigate the complexities of the modern world, it is imperative that we draw strength from the resilience and perseverance of those who came before us, recognizing that our past is not a burden to bear but a legacy to uphold.

In embracing our history and honoring the struggles of our ancestors, we affirm our commitment to creating a more just and equitable society for all. Let us stand united in our diversity, guided by the principles of compassion, empathy, and understanding. Together, we can forge a path towards a brighter future, one built on the foundations of equality, opportunity, and mutual respect.

As I carry forth the torch passed down to me by my grandfather, I am reminded of the power of perseverance, the strength of community, and the enduring legacy of resilience that binds us together. In honoring the past, we illuminate the path forward, ensuring that the voices of the past are not forgotten but elevated in the tapestry of our shared history.

May we continue to navigate the intricate landscape of Black history with reverence, courage, and determination, knowing that our journey is part of a larger narrative of triumph and transformation. Through the echoes of the past and the hopes of the future, let us weave a tapestry of resilience that will inspire generations to come.

Together, let us forge a future where the struggles and triumphs of Black history are celebrated, honored, and remembered as a testament to the resilience and strength of a people united in their quest for justice and equality. 

In closing, let us remember the timeless words of Dr. Martin Luther King Jr., who eloquently stated, “The arc of the moral universe is long, but it bends towards justice.” As we reflect on the journey of Black history, let us take solace in the knowledge that progress is not always swift, but it is steady. Each generation plays a vital role in advancing the cause of equality and justice, ensuring that the sacrifices of the past are honored and the dreams of the future are realized.

Together, we can continue the march towards a more inclusive and equitable society, guided by the principles of love, compassion, and unity. Let us be inspired by the resilience of those who have come before us and energized by the potential of a brighter tomorrow. In the tapestry of Black history, let our voices be heard, our stories be shared, and our legacy be celebrated. As we stand on the shoulders of giants, may we never forget the enduring power of hope, faith, and solidarity in shaping a world where all are truly free at last. 

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In research related to existential interventions, the concept of “mattering” is becoming increasingly important. Mattering is fundamental to who we are as humans. Everyone wants to matter. We all want to be part of a community in which we matter, to know our life—our existence—has significance and makes a difference, and to feel our life has value. Losing one’s sense of mattering can precipitate a spiritual/existential crisis (George and Park, 2017; Pargament and Exline, 2021). What follows is a simple tool for assessing the degree to which one feels they matter and for triaging possible spiritual care interventions. Depending on how one uses the tool, it can be used to provide a brief spiritual care intervention in the span of a single clinical encounter, for which there is a significant need (Breitbart and Heller, 2003; Henoch and Danielson, 2009; Shields et al., 2015; Bernard et al., 2017; Rosenfield et al., 2017; Saracino et al., 2019). Before describing the tool, which is called “The Mattering Assessment Tool: M=C⁴,” some definitions are needed.

Mattering enables a person to cope better with life stressors and existential threats (George and Park, 2016; Martela and Steger, 2016; George and Park, 2017; Costin and Vignoles, 2020; Matera et al., 2020; Dadfar et al., 2021; Kings and Hicks, 2021; Kim et al., 2022). Mattering has two dimensions. “Interpersonal mattering” (IM) (George and Park, 2017; Dadfar et al., 2021) is defined as “a feeling that others depend on us, are interested in us, are concerned with our fate, or experience us as an ego-extension” (Dadfar et al., 2021, 244). IM means other people think of us and care for us. “Existential mattering” (EM) (George and Park, 2014; Martela and Steger, 2016; Costin and Vignoles, 2020; Costin and Vignoles, 2021; King and Hicks, 2021), “conveys the degree to which individuals feel their existence is of significance, importance, and value in the world” (George and Park, 2016, 206), that “their life matters despite their smallness in time and space” (Costin and Vignoless, 2020, 877), that they have something to contribute to society (van Wijngaarden et al., 2015), and that they feel a sense of “generativity or [of] leaving a legacy that will transcend self” (Costin and Vignoless, 2020, 878). EM means “their existence has and will have a lasting impact on the world. Mattering is tied to the belief that one’s existence will continue to influence others across time and space” (King and Hicks, 2021).

Combining IM and EM into a single assessment tool provides a continuum of spiritual care interventions that can be used by both the spiritual care generalist and the spiritual care specialist. We call this mattering assessment tool by the acronym M=C⁴ where M stands for Mattering and C⁴ stands respectively for Connecting (C¹) plus Community (C²) plus Cosmos (C³) plus Care plan (C⁴). For the spiritual care generalist looking for a brief spiritual care intervention that can be used in the span of a clinical encounter, they can use C¹ alone. Depending on the clinician’s interest and training in spiritual care, as well as their time, they may add C² and C³ for a more thorough assessment and intervention. Regardless of the intervention provided, all clinicians should document their intervention and assessment outcomes in the Care plan (C⁴).

Mattering as a brief spiritual care intervention involves first Connecting (C¹) with the patient through presence. Connecting through being fully present conveys to the patient that they belong, that their life is important, has value, and is significant; in short, it conveys they matter to the clinician (Breitbart, 2002; Nissim et al., 2012; Shields et al., 2015; Kredenster and Chochinov, 2020). This initial intervention is simple and brief and should be the foundation on which all care is provided. Do they matter to the clinician? If the clinician intentionally conveys this to the patient, they are providing a brief spiritual care intervention.

The next level involves assessing the patient’s sense of mattering to their Community (C²). To what degree does the patient feel they are connected to or belong to a community (Dadfar et al., 2021)? Conversations might focus on the patient’s family, friends, and social networks, such as work, clubs, faith communities, or social organizations (Schmidt et al., 2020). This level assesses the patient’s sense of interpersonal mattering. Do they feel they matter to others? Do they have value in the eyes of others? Affirming the patient’s awareness of their interconnectedness and value to their community or helping them see or acknowledge this value and significance, constitutes a slightly more advanced, yet simple, spiritual care intervention than using C¹ alone.

The third level centers on assessing the patient’s sense of mattering to the Cosmos (C³). Does the patient feel their life has any significance or lasting impact on the world stage? Do they feel they have a legacy to leave for future generations? Do they express a faith or a meaning system in which their Ultimate or Higher Power somehow prioritizes their existence to a level of significance or noteworthiness? If the patient’s meaning system is based on a particular faith tradition, then the clinician may complement this mattering assessment tool with the use of a spiritual history tool, such as FICA (Puchalski and Romer, 2000) or FACT (LaRocca-Pitts, 2009). Not only does a spiritual history inform the care plan (C⁴), but also conveys to the patient they matter beyond their medical history (Koenig, 2013). This level assesses their sense of existential mattering. Do they matter to the cosmos? If the patient expresses a healthy sense of cosmic mattering or the clinician enables the patient to affirm such cosmic mattering, then the clinician has provided a spiritual care intervention. This level of intervention requires the clinician’s comfort with and familiarity with various meaning-systems, such as religious or philosophical systems, and how such meaning systems provide a sense of coherence, purpose, and mattering (Park, 2007). This intervention may also require more than an initial visit. This level of care is more consistent with the care provided by a spiritual care specialist, such as a board-certified chaplain (LaRocca-Pitts, 2004; Handzo and Koenig, 2004).

The final C is Care plan (C⁴). The clinician providing spiritual care may do only C¹ or C¹ + C² or C¹ + C² + C³, depending on their intent, training, and time. Regardless of the level of spiritual care provided, they must end with the patient’s care plan (C⁴). For example, if the clinician has difficulties connecting (C¹) with the patient, or vice versa, then the clinician might make a referral to the broader healthcare team to spend intentional time establishing a sense of connectedness with the patient. If the clinician assesses that the patient is poorly connected to their community (C²) to the degree the patient feels they don’t matter to others, then a referral to social work or spiritual care, for example, might be needed. If the clinician assesses the patient does not feel their existence has any value or significance to the world or cosmos (C³), then a referral to a professional chaplain, mental health specialist, or therapist, would be beneficial. If the clinician assesses through their interaction and conversation that the patient has a healthy sense of mattering on all three levels, then the clinician would note in the care plan that the patient presents as spiritually healthy.

Spiritual care interventions focusing on a patient’s sense of mattering provide spiritual support. The Mattering Assessment Tool: M=C⁴ provides a range of spiritual care interventions for the spiritual care generalist to the spiritual care specialist. It is built on a understanding of spirituality that begins with connectedness and ends with meaning and purpose, all of which are related to mattering (George and Park, 2017). With minimal training for the spiritual care generalist, or with more advanced training for the spiritual care specialist the Mattering Assessment Tool: M=C⁴ can guide the clinician through a series of assessments and interventions designed to help the patient directly or through the appropriate referral affirm, establish, or re-establish their sense of mattering, which “helps them in coping with a crisis” (George and Park, 2016, 213).

References:

Bernard, M., Strasser, F., Gamondi, C., Braunschweig, G., Forster, M., Kaspers-Elekes, K., … & Marthy, S. (2017). Relationship between spirituality, meaning in life, psychological distress, wish for hastened death, and their influence on quality of life in palliative care patients. Journal of Pain and Symptom Management, 54(4), 514-522.

Breitbart, W. (2002). Spirituality and meaning in supportive care: Spirituality-and meaning-centered group psychotherapy interventions in advanced cancer. Supportive Care in Cancer, 10(4), 272-280.

Breitbart, W., & Heller, K. S. (2003). Reframing hope: Meaning-centered care for patients near the end of life. Journal of Palliative Medicine, 6(6), 979-988.

Costin, V., & Vignoles, V. L. (2020). Meaning is about mattering: Evaluating coherence, purpose, and existential mattering as precursors of meaning in life judgments. Journal of Personality and Social Psychology, 118(4), 864-884.

Costin, V., & Vignoles, V. L. (2021). What do people find most meaningful? How representations of the self and the world provide meaning in life. Journal of Personality, Oct 16.

Dadfar, M., Lester, D., & Sanadgol, S. (2021). The Interpersonal Mattering Scale: Its reliability and validity in an Iranian sample. Mental Health, Religion & Culture, 24(3), 244-260.

George, L. S., & Park, C. L. (2014). Existential mattering: Bringing attention to a neglected but central aspect of meaning? In Meaning in Positive and Existential Psychology (pp. 39-51). Springer, New York, NY.

George, L. S., & Park, C. L. (2016). Meaning in life as comprehension, purpose, and mattering: Toward integration and new research questions. Review of General Psychology, 20(3), 205-220.

George, L. S., & Park, C. L. (2017). The multidimensional existential meaning scale: A tripartite approach to measuring meaning in life. The Journal of Positive Psychology, 12(6), 613-627.

Handzo, R. G., & Koenig, H. G. (2004). Spiritual care: Whose job is it anyway? Southern Medical Journal, 97(12), 1242-1245.

Henoch, I., & Danielson, E. (2009). Existential concerns among patients with cancer and interventions to meet them: An integrative literature review. Psycho‐Oncology: Journal of the Psychological, Social and Behavioral Dimensions of Cancer, 18(3), 225-236.

Kim, J., Holte, P., Martela, F., Shanahan, C., Li, Z., Zhang, H., … & Hicks, J. A. (2022). Experiential appreciation as a pathway to meaning in life. Nature Human Behaviour, 6(5), 677-690.

King, L. A., & Hicks, J. A. (2021). The science of meaning in life. Annual Review of Psychology, 72, 561-584.

Koenig, H. G. (2013). Spirituality in patient care: Why, how, when, and what. Templeton Foundation Press.

Kredentser, M. S., & Chochinov, H. M. (2020). Psychotherapeutic considerations for patients with terminal illness. American Journal of Psychotherapy, 73(4), 137-143.

LaRocca-Pitts, M. (2004). Walking the wards as a spiritual specialist. Harvard Divinity Bulletin, 32(3), 20, 29.

LaRocca-Pitts, M. (2009). FACT: Taking a spiritual history in a clinical setting. Journal of Health Care Chaplaincy, 15(1), 1-12.

Martela, F., & Steger, M. F. (2016). The three meanings of meaning in life: Distinguishing coherence, purpose, and significance. The Journal of Positive Psychology, 11(5), 531-545.

Matera, C., Bosco, N., & Meringolo, P. (2020). Perceived mattering to family and friends, self-esteem, and well-being. Psychology, health & medicine, 25(5), 550-558.

Nissim, R., Freeman, E., Lo, C., Zimmermann, C., Gagliese, L., Rydall, A., … & Rodin, G. (2012). Managing Cancer and Living Meaningfully (CALM): A qualitative study of a brief individual psychotherapy for individuals with advanced cancer. Palliative Medicine, 26(5), 713-721.

Pargament, K. I., & Exline, J. J. (2021). Working with spiritual struggles in psychotherapy: From research to practice. Guilford Publications.

Puchalski C, Romer AL (2000) Taking a spiritual history allows clinicians to understand patients more fully. Journal of Palliative Medicine, 3(1), 129-137.

Rosenfeld, B., Saracino, R., Tobias, K., Masterson, M., Pessin, H., Applebaum, A., … & Breitbart, W. (2017). Adapting meaning-centered psychotherapy for the palliative care setting: Results of a pilot study. Palliative Medicine, 31(2), 140-146.

Shields, M., Kestenbaum, A., & Dunn, L. B. (2015). Spiritual AIM and the work of the chaplain: A model for assessing spiritual needs and outcomes in relationship. Palliative & Supportive Care, 13(1), 75-89.

van Wijngaarden, E., Leget, C., & Goossensen, A. (2015). Ready to give up on life: The lived experience of elderly people who feel life is completed and no longer worth living. Social Science & Medicine, 138, 257-264.

APC Publication Number 240214-1

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The following is the text of APC President, John Simon’s remarks delivered to the attendees of the Grand Banquet at the 2023 APC Annual Conference on Saturday, June 24, 2023, in Houston, Texas.

We are blessed here at the Association of Professional Chaplains. (Give yourselves a hardy round of applause! Because we made it!

*******

I’m reminded of an old African spiritual that says, ‘My soul looks back and wonders, how I got over.’

As I look back over the last 3-years since COVID, my soul looks back and wonders how we got over. 

This is the first time we’ve been able to safely share ‘the air’ of sacred space in conference physically together.  It is both a mercy and a most beautiful thing that we are still here, still standing. 

When my soul looks back:

• I can still see the fear on faces wondering what was sweeping the world’s landscape taking generations away in its wake.

• I can still hear the shaky voices of so many speaking of the hardships of sleeping away from home to protect loved ones from uninvited COVID-19 visitors 

• I recall the chore of stripping, that is changing clothes in the garage or at the front/back door, bagging and dumping them in the washer, showering immediately afterward or being ‘Lysol-ed-down’ to calm frayed nerves of loved ones.

• I remember the ‘straight talk’ of medical colleagues in creating last wills and testaments, just in case. 

• I remember changing gears in my dress. Exchanging suits and ties for blazers,  scrubs and clogs.  

When my soul looks back:

• The first, second and third times I caught COVID. Ash Wednesday of 2020–that lasted 6-months. When I received my booster that brought symptoms that lasted 6-months. And the 3^rd time—over the 2022 holidays. Always wondering what will my life be like. Would I ever get my strength back?

• I remember learning how to don and doff PPE to go into COVID+ pt rooms.

• I still remember the starts and stops of hybrid pt visits; IPADS, Zoom calls and meeting too many families in the Lobby escorting only a few to see their loved ones for the last time thru the glass or at the bedside; in white bunny suits being cautioned not to touch—an almost impossible task.

• I recall never being able to fully adjust to breathing in/out of the N95s and surgical masks.

When my soul looks back:

• I can still remember rounding on patients and staff–walking the corridors filled with pts on vents lying on their chests;

• I can still see bedsides empty of family and loved ones.

• I can still see many houses of worship closing their doors.

• I remember ZOOM celebrations of life.

• I remember the absence of repasts, the hugs, tears, food and fellowship moments—making the work of grief much harder. 

• I remember and am still recovering from the exhaustion and the exhilaration of the renaissance and re-discovery of spiritual care providers in many spaces and our vital roles going places where other leaders dared to tread.

• I remember wondering if and when it would ever be over? Where was the bright side? What would a new-normal look like?

But here we are. Still here by grace and mercy. Tested but Stronger. Weathered but Wiser. 

Some gifts come to us oddly wrapped. During the past 3years, there were many lessons gifted to us at the back door of our sufferings. Lessons learned:

• We are stronger together 
• We can disagree without being disagreeable
• It’s kind to be kind (or as my mother would say, ‘it’s just nice to be nice.’

Lessons learned:

• We can validate other’s feelings without agreeing with them.
• We can help build a better world by acknowledging our unique differences and divergent perspectives yet bond over the essential things we have in common.
• We can disagree without caustic discourse that demonizes and degrades, and divides, if we choose to rise to the occasion.

Or as African-theologian Augustine is believed to have said, “In essentials, unity; in non-essentials, liberty; in all things, charity.”

This is by far what resonates with me as President of our organization. 

And in these moments, I am also reminded that our future is ahead of us not behind us.

What should we be proud of facing the future? (Just four things—to respect our time not repeating issues shared in my previous Presidential messages.)

1. Our new strategic plan with its five pillars to reset, refocus and remember  who we are; what is our purpose—discerning where do we go from here.

We should be proud of our strategic plan as we push and pull together in the same direction to make it happen. Especially here on the home soil of my birthplace. In this week of Juneteenth, where we remember slavery having been legally ended, but the conspiracy of silence and lies in Texas kept the truth of freedom a secret for two years keeping many of our African ancestors gripped in the vice of chattel slavery.

I’m glad we are here in Texas at this auspicious time as many remember and celebrate the history and history-makings of African-Americans. Because many love our rhythm but not our blues. Yet it is indisputable, we helped build this great this great nation and democracy of ours, that remains under threat to this very hour.

But I’m so glad to be part of APC, an organization filled with freedom-loving folks of good will, who are committed to being known by what we do, not by what we just say on paper.

Our internal efforts to root out racism and bias in our organization has never been more focused. We are working to ensure fairness, equity and justice minimizing racist-tendencies, and cultural conditioning in our certification and ethics processes.

We should be proud of our new strategic plan.

What should we be proud of facing the future?

It has been said, “if one is blessed, build a longer table not a taller fence.”

• I am humbled to announce we have initiated the first Common Council. The creation of “a new table.” Not a merger nor acquisition. But first among equals.

The hope is creating  a new atmosphere of collaboration where chaplain membership organizations in the eco-system of spiritual care will endeavor to collaborate in good faith as communities within community. (No one entity owns or speaks for the entire eco-system of spiritual care. No one.)

We need a Common Council—a new Table!

Gone are the days of rancor and disrespect. That game of “I’m the king of the hill and no-one can knock me down”—is reserved for the playground.”

It is to our mutual benefit to respect, invite, welcome and journey together on issues of common agreement and concern that impacts our future. Working together works!

We need a Common Council—a new Table! Because a ‘try’—beats ‘a no-try’ any day.’

We should be proud that 18 chaplaincy membership groups have consented to accept the invitation to have a seat at this “new table.” At this “new table” all voices are heard, valued and respected with a rotating-Chair for each meeting being passed around to those who have the desire and organizational bandwidth to host future virtual gatherings. Working together works as we discuss, discern and decide; digging deeper into addressing real issues of common concern guided by the spiritual tenants of honor, love, justice and mutual respect.

As Big Momma said in the movie, “Soul Food” teaching a lesson at the dinner table. She raised her hand and said, “separately these individual fingers are nothing—but balling up her fist, Big Momma said, “but together they can strike a mighty blow.

This Grandma theology speaks of unity in community within eco-system of spiritual care.”

This is the strategy of the Common Council. Many were invited—3/4 accepted.

These are they who have said yes to participating in the Common Council:

Association of Clinical Pastoral Education

Association of Religious Endorsing Bodies (AREB)

Canadian Association for Spiritual Care

Clinical Pastoral Education International (CPEI)

College of Pastoral Supervision and Psychotherapy (CPSP)

Islamic Society of North America: Chaplaincy Services

Military Chaplains Association (MCA)

Muslim Endorsement Council Inc.

National Association of Catholic Chaplains (NACC)

National Association of Veteran’s Affair Chaplains (NAVAC)

Neshama: Association of Jewish Chaplains (NAJC)

National Conference on Ministry to the Armed Forces

National Institute of Business and Industrial Chaplains (NIBIC)

Pediatric Chaplains Network (PCN)

Presbyterian Federal Chaplains

World Spiritual Health Organization (WSHO)

I still believe that African proverb that I use in every area of my life. To go fast—go alone. But to go far—go together.

The goal is build a longer table—not a taller fence to keep others out.

May we at APC be known for who we include—not those we exclude!

Our future is bright!

Third:

What should we be proud of facing the future?

3) APC is leaning into innovation. We are working to adapt and be inclusive; we are looking for ways to do what we do, but better.  From launching a new website; to taking the BCCI Application process digitally.

APC is not shying away from what we can do and how we can improve. 

APC is in talks with educational institutions that are working on new paths for chaplains to entire into this important profession.

APC is energized with new ideas and programs that are reflected in the strategic plan.  

APC is exploring new relationships and partnerships with groups we have not previously worked with. 

A more formal announcement will be shared at the proper time. But this is Good News!

Why do they want exclusive partnership with the Association of Professional Chaplains? (I’m glad you asked.)

Because our members and leaders have demonstrated:

• value in workspaces;
• professionalism and grace under fire
• creativity and innovation in our organization to make our best better.

What should we be proud of facing the future?

And fourth and finally: 

Our relationship with our Strategic Partners, though tried in the fire and tested, remains strong. With time, distance, respect for autonomy and understanding how business decisions are made—we have worked behind the scenes rebuilding frayed relationships.

Thank you Shawn Mai and Csaba Szi-la-gyi for taking my calls. I enjoy the mutual-sharing, the real-talk, the mixing it up on our ZOOM calls and check-in texts to move our relationship forward.

(PAUSE)

APC Friends and Colleagues; it’s because of all ya’ll—that these four strategic steps are possible.

There are no big ‘I’s’ or little ‘you’ here. There are different kinds of smarts. Everybody is somebody in APC.

And what about our rock-star national office staff that makes it and easy to serve as a labor of love.

So please rise on your feet, if you can, put those hands together and give yourselves what you so greatly deserve—a standing ovation because:

We are still here.

We are stronger together

And our future is bright!

Give your neighbor a high-five—tell them. We’ve still here. Still standing.

Our future is bright!

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APC and BCCI continue to support and promote the value of employing professional chaplains in a variety of settings beyond healthcare, provided that the chaplains meet the appropriate education and training needed for the position, and the chaplains adhere to appropriate ethical standards and conform to established professional standards.

Members and certified chaplains with APC/BCCI are required to adhere to the association’s established Standards of Practice and Ethical Standards as part of their membership and/or certification status.  These rigorous standards have been enacted to help ensure that care recipients receive high quality and inclusive spiritual care.  These standards do not reflect professional work or responsibilities outside the scope of professional chaplaincy.

If you would like to contact your elected officials to voice your interest or concern regarding these, or any legislation, we encourage you to visit www.usa.gov/elected-officials to find contact information for your elected representatives.

The post Proposed Legislation Regarding Chaplains in Schools appeared first on Association of Professional Chaplains.

New Codes for Chaplain Services

Removing the “department of veterans affairs” qualifier means that the Centers for Medicare Services (CMS) has approved three HCPCS Level II procedure codes for all chaplain services.  These codes are:

Q9001 – Assessment by chaplain services
Q9002 – Counseling, individual, by chaplain services
Q9003 – Counseling, group, by chaplain services

These codes are in addition to the long established G9473 which is used for chaplain visits in the hospice setting.

The approval of these revised codes will give CMS and other insurance providers a standard way to process claims reporting for chaplain activity now and as new quality measures are put in place. Insurers will now have a means of tracking claims data for spiritual care services offered as a plan benefit. The “Q” codes will give chaplains the ability to note their contributions to patients’ overall care through spiritual assessments, individual spiritual counseling, and group spiritual counseling.  CMS has stated that it will be releasing more detailed guidance and definitions for how these codes are to be used soon.  Until we have further guidance from CMS, APC recommends connecting with you chargemaster department to make them aware of the new HCPCS codes for chaplain’s services.

The new “Q” codes will not provide additional revenue for a care facility at present.  They do move chaplains into a better position by providing more equal footing with professionals in the healthcare setting.  The question around future revenue from chaplain visits is still open and is related to the payment models currently in use by CMS and other insurance providers. 

Most Common Payment Models

The most common payment model is based on DRG’s.  DRG stands for Diagnostic Related Group.  This is the model CMS uses for Medicare, Medicaid payments.  Many insurance carriers also use a DRG model.    There is a DRG code for a given diagnosis, complexity of the diagnosis with some additional modifiers.  For example, there are three DRG’s for gallbladder, DRG 444, 445 and 446, based on complexity of the case.  In the DRG model, the hospital gets a set payment based on the DRG.  All care, medication, therapy and services are covered by the single DRG payment.  Physician services are typically a separate entity and do bill separately with some exceptions. In this payment model, the only way chaplains (and all care providers) can impact revenue is by demonstrating the care meets the requirements of a more complex DRG for a given diagnosis.

The second most common model is a fee for service.  The hospital or system has a negotiated payment rate based on the services provided.   Most typically this is based on the bill with discounts and modifiers.  For chaplains, an insurance providers would have to agree the hospital can bill for the services and determine a payment rate.

About the Coding System

HCPCS stands for “Healthcare Common Procedure Coding System”.  HCPCS is a collection of standardized codes that represent medical procedures, supplies, products, and services. The codes are used to facilitate the processing of health insurance claims by Medicare and other insurers. The coding system is divided into Level I and level II.  

Level I codes, which are commonly referred to as CPT codes, provide a descriptive list of medical services and procedures with a code to identify for billing purposes.  For example, a cardiac bypass graft is 92944.  Level II HCPCS codes identify products, supplies, and services not included in CPT.

Level II codes consist of a letter followed by four numeric digits.  HCPCS codes may or may not be billable.  It should be noted that the three approved codes are Q9001, Q9002, Q9003.  “Q” codes are considered temporary codes by CMS.  “Q” codes can remain indefinitely but are often transitioned to another letter as a permanent designation or they can be eliminated at some future date.  The current hospice chaplain code, G9473, is also temporary code and has been used since 2016.

CMS has already stated that it will provide code users with updates as to how best to implement these codes soon.  Until we have additional guidance from CMS, APC is encouraging professional chaplains to share the updates to the Q9001-9003 and the G9473 codes with their chargemaster and other relevant personnel within their organizations.  We will share any new information that we receive as soon as we can.  If you have information or feedback regarding these codes, we welcome you to send your comments to info@apchaplains.org.

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