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.