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Unit One: Training
Broken Pneuma (the shattered soul)
-Community Psychology
-Phases of Disaster
-Emergency Response/FEMA
-Trauma & Addiction
-PTSD & The Family
-Grief & Boundaries
-Challenging Behaviors/Risks
-Human / Spiritual Development
-Spiritual 1st Responders
-Steps:The Healing Process
-Active Shooter-Crisis Response
FEMA /CERT FEMA Information is listed below, cert training’s are done on-line,
FEMA ONLINE: Task Force Required- (FEMA
Cert No Fee) FEMA Course Info: ISP Courses, Information,
https://training.fema.gov/is/crslist.aspx
Note: Each course cert takes approximately 3-6 hrs to complete. Total of 6 days Minimum.
Register-SID Number:
https://cdp.dhs.gov/femasid
To complete your class and certification
each person will need to register and be given a SID number ID. Social security
numbers are no longer accepted. When your on-line class is completed you may
print your certificate and save it to your file.
NOTE: If you currently have a CPR
Certification, or FEMA Certificates, or CERT completed, please email a copy of
the information to Chaplain Barry.
FEMA Block 1: Required
•ICS: 100- FEMA: Introduction To Incident
Command System (ICS)
https://training.fema.gov/is/courseoverview.aspx?code=IS-100.c
ICS 100, Introduction to the Incident
Command System, introduces the Incident Command System (ICS) and provides the
foundation for higher level ICS training. This course describes the history,
features and principles, and organizational structure of the Incident Command
System. It also explains the relationship between ICS and the National Incident
Management System (NIMS).
•ICS: 200- FEMA: Single resources &
Initial Action Incident (ICS)
https://training.fema.gov/is/courseoverview.aspx?code=IS-200.c
CS 200 is designed to enable personnel to
operate efficiently during an incident or event within the Incident Command
System (ICS). ICS-200 provides training on and resources for personnel who are
likely to assume a supervisory position within the ICS.
•IS: 505- FEMA: Religious & Cultural
Literacy & Competency in Disaster **
https://training.fema.gov/is/courseoverview.aspx?code=IS-505
FEMA Administrator, W. Craig Fugate began
to promulgate the Whole Community Concept. Based on this concept, he stated
that “When a disaster strikes, the initial services provided may not come from
government, but rather from churches, synagogues, mosques and other faith-based
and community organizations.” “Improving the Nation’s Response to
Catastrophic Disasters: How to Minimize Costs and Streamline our Emergency
Management Programs” – W. Craig Fugate, March 30, 2011. Based on the idea
that religious and cultural communities are part of the Whole Community, the
DHS Center for Faith-based & Neighborhood Partnerships works to form
partnerships between the Federal Government and faith-based and neighborhood
organizations to more effectively serve Americans in need.
Unit Two: Security Team:
The purpose of the Chaplain Security
response is for the precaution, protection, defense, and prevention from injury
while avoiding and detracting difficult and escalated problems or negative circumstance
during times of critical and emergency incidents.
Chaplain Jack Waters
Military Experience: (9 years) U. S.
Army Captain; Combat Veteran, Urban Warfare/Civil Unrest Tour Weapons
Instructor Qualifications. CCW Instructor (16 Years) States of Nevada and Utah
NRA Instructor: (16 Years) Certified Home Firearm Safety; Certified Pistol,
Rifle & Shotgun Instructor; Personal Protection Inside & Outside the
Home Instructor, Senior Range Safety Officer
Franklin Huggers
Military Experience (11 years) U.S. Army
Lieutenant, Urban Warfare & Military Police Training.
Police Experience (24 years) Retired
Sergeant; Patrol (Field Training Officer & Field Training Sergeant),
Training Bureau (Firearms, Defensive Tactics), Investigations (Homicide),
Special Weapons & Tactics (SWAT) Team Leader
Security:
*Provide their Chaplains with a written
code of ethics to guide the performance of their duties while on-call during an
emergency response.
*Be trained in the knowledge and usage of
weapons
*Identify task force certified members on
call during an emergency response.
*Manage and monitor the Chaplains process
during an emergency response.
*Responsible for the written report of the
incident after an emergency response.
*Ensure safety precautions of the Chaplains
on duty during an emergency response.
*Assist the 1st Responders with their
Chaplain team when on-call.
*Train chaplains on *Security Measures and
*Active Shooter roles.
Chaplains must be trained and prepared to
provide spiritual assistance, support, care, and resources during times of
critical emergency response and the nature of their work may lead them in to
high-risk arenas at times. Knowing their Security training is intact may also
help provide peace of mind and a sense of surety while easing the physical
mind-set and burden.
Unit Three: Faith-based: (Non Graduation Requirement)
Be watchful, stand firm in the
faith, act like men, be strong. 1 Corinthians 16:13
NV State Chaplains Task Force assisting in times of need as a Christian initiative for standing on biblical values and principles within our state. The purpose is to stand on/defend traditional Bible beliefs and Christian heritage during times of faith and secular discourse, and work together for the accomplishment of true Christian principles, and values. To be a voice and outreach for the body of Christ, the community, and a sanctity for Christian and human life. The faith response unit believes the Holy Bible to be the inspired, infallible, authoritative Word of God.
Presentations Include- Marriage/
Children/ The Constitution & Religion. Scheduling in Process.
What is a Emergency Chaplain?
The Emergency Chaplain consist of two
initiatives established to work on specific tasks and activates such as crisis
and faith based incidents, to help assist under the direction of a government,
community event or disaster while providing a leading support system in
spiritual and religious efforts and service to all those in need.
Why
the need of a Emergency Chaplain?
Each persons role in the Emergency Chaplain
is important, the role of the chaplain is always unique because in a
predicament people might need the presence or the love of God, and spiritual
calm.
To have the representation of the chaplain
during a community, city, county, state or national event available during a
crisis-incident and moral conflict is critical because it is going to be an
emotional event, for any and all the people affected.
Chaplaincy trains, maintains and dispatches
highly skilled volunteer Christian ordained, and lay Chaplains. Chaplaincy also
trains Inter-Faith lay Chaplains for Community Crisis and to provide spiritual
and emotional support and assistance to the interfaith community. Chaplaincy
offers support to individuals and their families, local & state agencies,
as well as public and private institutions, in times of crisis. Our Community
Crisis and Faith based Chaplains bring images of order in the midst of chaos,
and hope in the midst of despair and conflict. They advise at all levels and offer
honest and candid moral and spiritual guidance to all.
Purpose?
To provide spiritual leadership and
ministry that enriches the lives of Nevada, and local and global communities in
support of the free exercise of religion in peace, conflict, disaster, and
war.
Chaplains are non-combatants and serve
where necessary and when called upon.
Emergency Chaplain Services?
-Community Crisis Response Units
-Chaplains Bring Order in the Midst of
Chaos
-Hope in the Midst of Despair
Chaplains Benefit?
To serve the people in the State of Nevada,
government and citizens alike is an honor, it’s a great educational
opportunity, and it’s a great opportunity to grow personally as well.
Dynamics?
The dynamics of the Emergency Chaplain are
unique. As soon as there is an incident in the state and the governor declares
a state of emergency, Chaplains will be called to assist people in the event of
a disaster.
The Emergency Chaplain religious/spiritual
support team would assist everyone involved in the recovery effort where
directed. The religious and spiritual support team used in a time of crisis
could provide religious counseling and attend to the spiritual needs of those
affected.
Sometimes people just need to decompress
with the chaplain during crisis or circumstance, and a Chaplain can help with
that one-on-one assistance helping them be at ease.
Emergency Chaplain Requirements?
Our volunteer chaplains are certified in
First Aid, CPR & AED, and CERT (Community Emergency Response Team). Our
Chaplains currently hold background checkswhich are conducted through a variety
of checks from law enforcement and/or state, county, organzations, etc.
Chaplaincy Training?
Chaplaincy Nevada is the Chaplains training
division of MOFM since 2009. Chaplaincy offers Basic Chaplaincy Certification
to all faiths, and Christian religious in-house Academy studies all year.
CPE Clinical Pastoral Education is offered
one time per year of 16 wks of training with a National Accredidation
available. Training facility classroom is conducted through the LVMPD training
rooms in partnership with community organizations.
Chaplaincy Faith based Unit:
-Marriage: Is between one man and one
woman: Matt: 19-4-6, Hebrews 13:4
The U.S. legal concept of marriage is
founded in English Common Law. Under common law, when a man and woman married,
they became a single person in the eyes of the law.
-Life: Unborn children are precious: Psalm
127:3
-Families: Ephesians 3:14-15, Psalm
128:3
-Obedience: “If you love me, you will keep
my commandments.” John 15:14
-Government: Luke 20:25, Acts 5:27-30,
Isaiah 9:6
-The Constitution and Religion:
The First Amendment to the U.S.
Constitution is also the first section of the Bill of Rights. It is arguably
the most important part of the U.S. Constitution, as it guarantees freedoms of
religion, speech, writing and publishing, peaceful assembly, and the freedom to
raise grievances with the Government. In addition, it requires that a wall of
separation be maintained between church and state. It reads:
-Bill of Rights:
“Congress shall make no law respecting
an establishment of religion, or prohibiting the free exercise thereof; or
abridging the freedom of speech, or of the press; or the right of the people
peaceably to assemble, and to petition the government for a redress of
grievances.”
Is It Wrong For Christians To Defend Their Rights?
With pastors facing subpoenas for their
sermons and wedding chapels being forced to conduct same-sex services under
threat of imprisonment, Christians need a theology of defending themselves in
the courts. While we turn the other cheek, go the extra mile, and love our
enemies when faced with personal offenses (Matt. 5:38-48), we must not assume
that defending ourselves—strenuously and sometimes even defiantly—before the governing
authorities is inconsistent with being a follower of Jesus or antithetical to
the propagation of the gospel.
Acts as the great missionary book of the
Bible; from Pentecost to persecution to Paul’s missionary journeys, we see the
word of God go forth from Jerusalem to Judea to Samaria to the ends of the
earth. But in addition to being a narrative of great missionary advance, Acts
was written as a legal defense. Luke was at pains to demonstrate to most
excellent Theophilus (likely a Roman official or a member of the societal
elite) that Christianity was not hellbent on overthrowing Roman rule and was
not in violation of the religious provisions of Roman law. Five times in the
last main section of the book (chapters 21-28) we see Paul defending the spiritual
and legal legitimacy of his gospel and his ministry: before the mob in
Jerusalem (22:1-21), before the council (23:1-10), before Felix (24:1-27),
before Festus (25:1-12), and before Agrippa (26:1-32). In these chapters we
repeatedly find the word (or some variation of the word) apologia as Paul makes
his defense (22:1; 24:10; 25:8; 26:1ff., 24; cf. 19:33). The Apostle Paul in
Acts is a missionary, a pastor, and a cultural apologist.
We should note four things about Paul’s
defense, in particular about his first defense in Jerusalem (21:27-22:21).
First, Paul had reason to give a
defense.
There was strong opposition to the
Apostle Paul and his ministry. Part of this was owing to the serious
theological differences between the Jews and the Jewish Christians. Part of the
opposition was due to personal animus against Paul and part was owing to
slander and misinformation. People were ready to believe the worst about Paul
(or ready to make up the worst about him). They thought he had brought a Greek
into the temple (21:27-29). They thought he belonged to a revolutionary
guerrilla group called the Assassins (21:38). It was a perfect recipe for
hatred and violent attack.
You can see why Paul was so thankful for
those who were not ashamed of his chains (2 Tim. 1:16) and why it was such
consolation to the persecuted Christians in Hebrews that Jesus was not ashamed
to call them his brothers (Hebrews 2:11; cf. 10:33). There was a cost to
associating with people like Paul. Like Jesus, he was controversial, embattled,
and embroiled in legal wrangling. Paul did not float above the fray. He never
found a way to be so comprehensively nice and invested in social justice (Gal.
2:10) that his enemies patted him on the back, or even left him alone.
Second, Paul was eager to give a
defense.
There are times in the epistles where
Paul refuses to defend himself (and then goes on to defend himself anyway). He
understands that sometimes we get into more trouble by trying to respond to
every accusation thrown our way. Jesus didn’t do much to defend himself. But
that may not be the best example because his specific mission was to die an
atoning death for our sins. The point is: no one should (or even can) defend
himself against every opponent, every injustice, or every hurt.
But every is not the same as none. In
fact, in the final chapters of Acts, providing a defense for his gospel
ministry is Paul’s singular concern. When dealing with the Romans, he does not
hesitate to claim his rights as a Roman citizen (Acts 22:22-29) or to let
people know he hails from the impressive city of Tarsus (21:39). And when
dealing with the Jews, he makes no qualms about emphasizing his Jewish
credentials—that they are his brothers and fathers (22:1), that he can speak
their language (v. 2), that he was trained by the most influential rabbi of his
time (v. 3), that he was full of zeal (v. 4), that his conversion was attested
by a devout and well respected man (v. 12), that like the prophet Samuel he was
praying in the temple and received a vision (v. 17).
In his first defense in Jerusalem before
the Jews, just like in his subsequent defenses before Roman magistrates, Paul
is keen to show not only that his message is consistent with the Jewish
religion and by divine commission, but that he has not broken any laws and does
not deserve the mistreatment he is receiving. The same Paul who was not afraid
to suffer in Jerusalem and did not count his life worth anything so long as he
could preach the gospel (Acts 20:22-24), was not about to let his legal rights
be abridged and the harshest allegations against him go unanswered. Paul
understood that to quietly accept injustice could have been simpler and perhaps
even personally satisfying (Acts 5:41), but in his case (as in an increasing
number of our cases), an unwillingness to defend himself would not have served
the cause of the gospel. His silence would not have strengthened Theophilus in
the faith and it would not have helped the fledgling church. Paul wanted to
show that this new faith was not anti-Jewish and was not inciting rebellion
against Rome. Paul claimed his citizenship and challenged the likes of Felix,
Festus, and Agrippa so that he might finish his course and bring the gospel to
the heart of the Roman Empire. He knew that at times defending the faith means
defending your rights.
Third, Paul’s defense was often
ineffective.
In Acts 22 we see how monumentally
unsuccessful Paul’s brilliant speeches could be. Paul can’t even finish his
defense without the crowd crying out for his death (v. 22). He had truth on his
side, but truth doesn’t always win out in a court of law, let alone in mob rule.
True, Paul had more success making his case to the Romans than before his own
countrymen, but even then he never received the strong vindication he deserved.
His defense may have been convincing to the Roman magistrates, but they were
still content to put political expediency above personal integrity. Acts 28
ends triumphantly with the gospel going forth (v. 31). And yet Paul is still
under house arrest (v. 30) and will eventually be killed a few years later
under Nero (2 Tim. 4:6).
Fourth, Paul used his defense as an
opportunity to preach Christ.
It may look like Paul is obsessed with
giving his testimony in the last chapters of Acts. But the only reason he wants
to give his testimony is so he can testify to Christ. Time after time, when put
on trial, Paul found a way to talk about the resurrection of Christ, about
faith and repentance, and about the Messianic identity of Jesus.
We can be quick to say “Let’s stop all
this fighting, all this controversy, all this culture war stuff, and get on
with the work of evangelism” as if Paul’s defense was not also evangelism. More
than ever, we must be ready for someone to ask us a reason for the hope that we
have–even if they mistakenly believe our hope to be hate.
For Paul, defending the faith was just
as important as preaching the faith because he did not see the two as different
tasks. He was a missionary at heart. His passion was the proclamation of the
gospel. If that meant death, he was ready to die, so long as it was his death
and not the death of freedom for the gospel to go out boldly and without
hindrance.
Paul was willing for his life to be cut
short if the work of the gospel could go on. But so long as the gospel itself
was maligned, misrepresented, and unfairly marginalized, he wasn’t about to
submit himself to slander or surrender a single civic right. He would keep
preaching the Christian gospel. He would keep on defending the religious and
legal legitimacy of the Christian faith. And he would not believe for a moment
that the two tasks were aimed at different ends.