Emergency counseling

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Emergency pastoral care (also emergency support ) is psychosocial and pastoral crisis intervention that is primarily provided by the church and foundations. The DRK also provides emergency pastoral care. It is part of the organized psychosocial emergency care (PSNV) . It is designed to advise and support victims, relatives, those involved and helpers in emergencies (accidents, major incidents, etc.) in acute crisis situations. But also help after domestic traumatic events, such as unsuccessful resuscitation, sudden infant death, and suicide as well as accompanying the police in delivering death reports is part of the spectrum of emergency pastoral care. In contrast to the telephone counseling , the emergency chaplains go directly to the place where the action is. The emergency pastoral care is mostly alerted via the control centers of the rescue services , police or fire brigade . Emergency pastoral care is first aid for the soul and therefore a basic component of the church's pastoral care commission.

Organization of the service

General

Emergency chaplain at a large event

The basis of emergency pastoral care is the Christian view of the world and people. The emergency pastoral care service is available to all people regardless of their worldview or religion.

Emergency pastoral care systems exist in practically all Protestant and Catholic churches in Germany, Switzerland and Austria. Emergency pastoral care is usually carried out on a voluntary basis in addition to the actual service assignment by full-time pastors, but there are also increasingly volunteer pastors who work here with other professional backgrounds. The service is provided by pastors with additional training in emergency pastoral care . The church emergency pastoral care systems in Germany are organized differently in the individual federal states, regional churches or dioceses and at the federal level. There are around 250 emergency pastoral care groups in Germany. In the vast majority of Catholic dioceses there are diocesan officers or episcopal officers for emergency pastoral care. The German Bishops' Conference invites you to the annual meeting and further training events. The Protestant regional churches also have special officers for emergency pastoral care at the various levels and training opportunities. Since 1997 they have been united in the EKD (KEN) Evangelical Emergency Pastoral Care Conference .

The focus of emergency pastoral care is addressing and support, simply being there and paying attention to the relatives or those affected, but also to the emergency services, as well as activating the social environment / network and offering religious care. This also includes the design of rituals such as blessings. It works basically ecumenically. The work of emergency pastoral care is supported by crisis intervention teams , e.g. B. the Arbeiter-Samariter-Bund or the Johanniter-Unfall-Hilfe e. V. and through the Psychosocial Support Service of Malteser Hilfsdienst e. V. , which offers two support systems for those affected and their relatives: Crisis Intervention (KIT) and Emergency Pastoral Care (NFS) , whereby NFS is based on a purely Christian self-image and KIT is based on medical psychological aspects.

Emergency chaplaincy vehicle in western Germany

Emergency pastoral care initiatives often also provide pastoral care for emergency services. This is aimed at the emergency services involved, including the long-term and continuous support of helpers in the sense of stress management after stressful events (SbE) or critical incident stress management (CISM).

Both areas of responsibility have a common goal: To avoid post-traumatic stress disorder (PTSD; PTSD for: posttraumatic stress disorder). However, the two different target groups require a different approach due to their different processing of emergency operations.

The concept of emergency pastoral care in Switzerland has the first priority to care for those affected, is "help for the soul" in the first few hours. Pastoral care (or further psychological support) follows later and is not primarily the task of the emergency pastoral worker on site. The Swiss Emergency Pastoral Care Working Group (AG NFS CH) offers emergency assistance based on the SAFER model:

• Stabilization and security
• Recognition of the crisis
• Promote understanding
• Encouragement to cope
• Return to independence

Principles of emergency counseling

Zippert names five principles of emergency pastoral care:

1. Cooperation: Churches, fire brigades and rescue services work together, should be familiar with the basic working methods of the other organizations and break down prejudices.
2. Collegiality and regionality: A comprehensive on-call service should be ensured by a regional network of colleagues in order to guarantee availability.
3. Community orientation and ecumenicity: The local clergy should be reached as far as possible in order to go to work because they know the social network. If nobody can be reached, the emergency chaplain drives himself and notifies the local chaplain afterwards. If the persons concerned belong to a different church or religion, the relevant clergyman should be contacted. If no one can be reached, the other religion cannot be represented, but human assistance can be provided.
4. Voluntariness: The additional qualification that is necessary cannot be expected of all pastors - especially not against their will. Zippert therefore advocates providing emergency pastoral care out of your own motivation.
5. Professionalism: Further training, experience, quality assurance and supervision are part of successful emergency pastoral care.

Indications for the use of emergency pastoral care

Emergency chaplain on duty on an exercise

Indications for the use of emergency pastoral care include:

• unsuccessful resuscitation / death in the home
• Delivering death notices to the police
• Traffic accident (also in local public transport) or other accidents
• Sudden infant death or other death or serious injury to children
• Violent crime
• Suicide or attempted suicide (talk-down) or operations as a result of an already committed suicide
• Major claims (e.g. MANV or GAU )
• Evacuation after fire or explosion
• Care of relatives (possibly when visiting the scene of the accident later), helpers or witnesses after an accident (see also psychosocial emergency care ); Supervision of affected institutions, commemorations

Example: Delivering death notices

Bianca van der Heyden thematizes the various specific aspects that belong to the delivery of news of death as an emergency pastoral care task. The aim of emergency counseling is to ensure that the person concerned understands death and that they are not left alone. The police, by virtue of their public office, deliver the news and vouch for the truthfulness of it. The police are most likely to have professional access to information about the situation and actuality of death. The police expect emergency chaplains to be familiar with the basic principles of police procedures and to relieve the police officers. It is good for the police to know that someone can stay there even if they have to go.

There are three phases:

1. Preparation for delivery
2. In the flat
3. postprocessing

1. Prepare for delivery

It begins with the alarming of the emergency pastoral care, which occurs very promptly. This is to prevent relatives from receiving news of the death through other channels (e.g. the media). A meeting of emergency chaplains and police officers at the station has proven to be useful in order to exchange information and to coordinate in advance. The prerequisite for delivery is the clarification of the W-questions (who? Where? When? How?) With absolute certainty. It can be agreed who takes over which parts of the conversation - apart from the actual delivery, which is non-negotiable task of the police.

Despite the common outward journey, it is advisable to travel in different cars so that emergency pastoral workers can stay longer, independent of the police. The cars should ideally be parked inconspicuously so that they cannot be seen directly by those affected (e.g. around the corner). The service jacket should also be held in the hand rather than carried on the way there. The cell phones must be set to silent, as these noises are not well received.

Before ringing the bell, you should wait for each other, as bridging the time between delivery and arrival of the other person can be problematic. A smile is out of place as a facial expression. Doors, hallways and intercoms are not suitable places for delivery. If the relative cannot be found, the message may not be delivered to underage children or neighbors.

2. In the apartment

The situation in the apartment must be observed with caution. If there are children, the question of who is looking after them now should be clarified. Because even for adults it is an extreme situation. It is up to parents to get the message across to children. The message should be delivered while sitting, because sitting is less likely to fall dangerously.

Without further ado, without guesswork and with disciplined clarity, the police have to give the news of death. The words then have to be left as they are to let them work.

Human endurance is now required. Every spark of hope is over-interpreted, which is why the word "dead" should be clear and spoken by the person in the past tense. The motto is "React instead of act": You don't overload with information, but at most respond briefly and precisely to queries.

The question of guilt should not be brought into play itself, but when asked directly about it, it is important to honestly tell the truth in an ethical sense instead of leaving vague feelings behind with ambiguous statements.

In order to get out of passivity, it is important to encourage independent action, even if it is just to serve a glass of water. In the event of physical shock symptoms, it is better to notify the doctor once more than once too little. When people move away, care must be taken that they do not commit suicidal short-circuit acts.

The next step is the development of first perspectives on who still needs to be informed (relatives, undertakers, ...), what specific things are to be done and who can take on further accompaniment from friends or relatives. Under no circumstances should the mission be abruptly stopped, but only when there are no more questions in the room and the personal business card and the extension number of the responsible department have been left.

3. Follow-up

The exchange with the police is helpful for feedback, the space for feelings and the reflection of what went well or not. A subsequent break to relax is important for maintaining your own health in terms of professionalism.

Example: traffic accident

traffic accident

Joachim Müller-Lange observes the problem that the emergency pastoral care is not always called to the scene of the accident early because the pastoral need is underestimated. Therefore, a lot of persuasion is still necessary.

The emergency services focus on the patient, the police on the polluter, those involved and witnesses, but the first aiders or road users passing by do not come into view. The group of people to be looked after is larger than you might think. Even people who “only” saw the accident can be significantly restricted in their ability to drive. This increases the risk of secondary accidents.

While the police distinguish the guilty perpetrator from the innocently entangled, from a pastoral perspective it must not be forgotten that "perpetrators" can also become "victims", e.g. B. when an intoxicated polluter (against whom the first aiders can develop strong feelings) realizes the consequences of his behavior. Images and noises that get stuck and keep imposing themselves can have a lasting impact on someone who caused the accident, from avoiding the scene of the accident to wanting to commit suicide.

Müller-Lange draws nine consequences for emergency pastoral care, which can be broken down into arriving (1–2), accompanying (3–7) and follow-up (8–9):

Arrive

1. Recognizability : Service jacket (or at least an armband with the sign of emergency pastoral care) and service ID are important, especially if the emergency services do not know the pastoral care workers.
2. Briefing : With a targeted question about first aiders, witnesses or those involved in the accident, it is easier to get started in a situation in which those in charge of the rescue service do not always have their heads free to think. You can be instructed as quickly as possible by the head of operations and get an overview.

Accompany

1. Priorities : First “victim” / entangled, then “perpetrator” (who caused the accident).
2. Comforting the injured : Emergency chaplains must not be in the way and not endanger themselves. If this is ensured and the rescue work continues longer, one can be open with conscious patients whether they want to convey something to someone when they are scared to death. Knowing this news is in good hands can help calm you down. If injured people have questions about their condition, the truth should be kept and not trivialized. Ideally, a rescuer should be called in when you leave an injured person to take care of others.
3. De-escalate : When forming parties involved in an accident who face each other with accusations of guilt and aggression, it is helpful to point out that nobody wanted the damage. Spatial separation is also useful, especially so that the police can better record witness statements.
4. Involve : A calmer person from one party involved in the accident can be assigned to take care of the understandable excitement of the other, which distracts from the "other party".
5. Blessing of the deceased : If a person dies on the spot, relatives or loved ones should be given the opportunity to say goodbye. A pause at the prayer of the blessing can also be relieving for the emergency services. This gesture can still preserve dignity even in such a situation.

Follow up

1. Conversation on the guard : Especially in the case of cruel injuries and fatal outcome, the conversation should be sought in order to clarify the necessity of a follow-up to the mission and to give church recognition for the work done. It can also be helpful for the pastors to come back into conversation about the situation.
2. Handover : Since accidents also happen outside of your own parish, the responsible parish parish office should be notified with as much information as possible in order to ensure good further support.

history

prehistory

From the beginning of church history, it has been part of the self-image of the Christian churches to view active help for suffering people as a genuine task (until today in the form of Caritas and Diakonia). Accordingly, the humanitarian work of the great hospital orders of the Middle Ages, such as the Johanniter or the Maltese, was geared equally towards pastoral-psychological and practical medical care. Exemplary saints include Martin, Franziskus, Hildegard and Elisabeth.

Sacramental acts, such as the last unction by a priest (today "anointing the sick"), was a custom for centuries and is still common today. A last celebration of the Eucharist or a last supper with the dying should also be mentioned here.

In the Protestant church ordinances of the 16th century there is the instruction for pastors that they should always be ready to strengthen and comfort the sick and dying with God's Word and Lord's Supper. The first approaches to organized emergency pastoral care can be found in the general articles of the Duchy of Palatinate-Neuburg from 1576, in which full-time and voluntary assistance (performed by both men and women) is ordered for those in need.

Disaster pastoral care and accident follow-up service can be named as predecessors of emergency pastoral care. In the 1970s, Uwe Rieske mentions the attack on the Israeli team at the Olympic Games (1972) and the tanker truck accident in Tarragona (1978) as examples of the first beginnings and triggers of emergency pastoral care.

Organized emergency pastoral care from the end of the 20th century

However, special pastoral care for the emergency services did not exist in an organized form until the end of the 20th century. The establishment of the pastoral care work group in fire and rescue services in 1990 was initiated by individual pastors who were also active in rescue services. In 1991 the first emergency pastoral care systems came into being, in which pastors could be alerted to operations by the rescue organizations and the police.

Shortly afterwards, the need for psycho-social care in emergencies was also responded to by some rescue services themselves and similar rescue services were set up without the pastoral approach, first in 1994 at the Arbeiter-Samariter-Bund in Munich (see also crisis intervention in the rescue service ).

The Kassel theses presented at the conference of the Bruderhilfe traffic academy in Kassel on February 5, 1997. They describe the common essentials of the differently organized and shaped emergency pastoral services.

The work of emergency pastoral care became known to a wider public through the ICE accident in Eschede in June 1998. Numerous emergency chaplains were on duty here to look after survivors, relatives and rescue workers, which was also reported in the media.

The Kassel theses were updated by the Hamburg theses and adopted by the Evangelical Emergency Pastoral Care Conference at the Federal Conference in Hamburg on September 12, 2007.

The involvement of Muslims in emergency pastoral care is also increasingly being sought. For example, the Christian-Islamic Society has been running training courses for Muslim emergency chaplains in conjunction with the Evangelical Church in the Rhineland since 2009. The tenders for this training find a large number of interested parties.

Commemorative events are also an area of ​​emergency pastoral care. Examples of this are the 2011 commemorative event in the Duisburg football stadium for the Love Parade disaster (2010) or accompanying people who visit the disaster sites of the tsunami in Thailand.

In 2019 there are around 7,500 emergency chaplains and members of crisis intervention teams nationwide who help victims, survivors and other affected people in 25,000 acute emergencies.

Empirical observations

Results from interviews

Kremer empirically investigated emergency pastoral care through interviews. He records various results from this:

• The external perception of emergency pastoral care by the rescue services, police and fire brigade fluctuates between "excellent addition" and "filler". In any case, it should be noted that emergency pastoral care is required in these areas to ensure that it works.
• There are those affected who are initially critical of emergency pastoral care, but then, after a while, revise their opinion in retrospect. In addition to the explicit pastoral, ritual intervention, the presence plays a decisive role.
• Pastors can tend to devalue their own professionalism and negate or at least underestimate the effectiveness of the transcendent dimension. The motives of pastors and volunteers cannot always be clearly differentiated: there are personal, religious and altruistic motives that play a role. A unique selling proposition of pastoral motivation is that pastoral situations are missed in everyday parish life. In addition, learning an "ars moriendi" (preparation for one's own death) and gathering a wealth of experience in borderline situations are an incentive to become involved. Feelings of being overwhelmed and fearful of the situation and loss of control, on the other hand, can be obstacles.
• There are several stressors for people involved in emergency counseling:
  • On-call duty: The latent threat can lead to inner tension and difficulty concentrating. It also doesn't always get along well with scheduling, leisure, and social relationships.
  • Contact with the control center: Stress arises from information that leads to wrong conceptions of the situation. If, for example, the emergency pastoral care is alerted, but is then not needed, frustration and grief can be the result.
  • Driving to the scene and back: The negative effects are limited to those who do not enjoy driving. Otherwise, the outward journey can serve as a spiritual preparation. The trip for two can have a psycho-hygienic effect, as you have the opportunity to talk.
  • Accompaniment during missions: If one differentiates between domestic and extra-domestic missions, the domestic ones are perceived as less stressful. To be subordinate to an operational command on site fluctuates between the feeling of outside control and the feeling of relief, as this can also relieve some of the responsibility. Working in pairs has a stress-reducing effect. Assignments with children and people you know are more stressful than others. Various activities such as logging, praying, or distractions can reduce stress.

Current Conditions of Emergency Pastoral Care

Zippert names various current conditions of emergency pastoral care:

• What is typical is less the repression of death than the increasing institutionalization and professionalization in modern western-occidental societies.
  • Behind it stands the view of life that suffering is not given by nature, fate or God in order to endure it and to prove oneself to it, but that suffering is fought. Neither the wrath of God nor a divine trial are models of explanation, but the problems are there to be cleared up.
  • Because of institutionalization, the individual's ability to deal with risks for themselves decreases. The need for a differentiated system of organizations is increasing.
• Various risks are combated and minimized (hardly anyone in Western Europe dies of hunger, cold, fire, infectious diseases, the consequences of a robbery or as a child): Everything appears to be plannable and feasible, even the smallest irregularities lead to irritation and an even greater need for security.
• The sensitivity for the psychological consequences of traumatizing events has grown (post-traumatic stress disorder as a nameable clinical picture).
• The expectation of effective government aid for every emergency has increased. The assistance is perceived less as a joint task and more as a service. Accordingly, the feeling of being at the mercy of fate has decreased - as has the expectation of being hit by fate. Nevertheless, the need for security is growing.
• People who work in aid and security organizations also have the ambivalence of power and powerlessness: The commitment is possibly motivated by a thirst for adventure and fun in technology (modern form of knighthood or rescue; power), but remains in the face of overwhelming catastrophes nothing else to accept your own limitations (powerlessness).
  • The feeling of power can be expressed in sober pragmatism ("We'll get that under control.")
  • Feeling powerless can spark debates about justification and blame.
• There seems to be a claim to happiness to live in health, peace and prosperity with a family for at least 80 years. In addition, everything should keep improving.
• Uncertainties and fears about the future are increasing - both in relation to one's own life and in relation to developments in society as a whole
• The function of coping with contingency is ascribed to religion. But religion is not only a blessing, but also lamentation, anger, doubt, fear and powerlessness have their place in it.
• Privatization of religious and ideological communication

For Zippert, the following is neglected:

• Look at the victims and show solidarity with them
• Look at alternative, passive options for action: patience, the ability to suffer, hope against the face and beyond the earthly horizon
• Look at God, especially with regard to his neglected sides (the dark or distant God who does not fit into our categories of good and bad)

Emergency Pastoral Theology

Biblical and historical theology references

Rieske first refers to the fundamentally Christian understanding that God's care applies to all people. People are dependent on security, trust, love, etc., especially in accidents that call basic trust into question. Emergency pastoral workers must carefully and appropriately contribute their own religious resources. This could include the complaint or the encouragement to complain, which is particularly found in various Psalms and the Book of Job. The need is often not understood, which is why the doing-doing-relationship breaks. The biblical place of emergency pastoral care is the cross on which Jesus in his mother tongue, alluding to Ps 22.2, laments his abandonment by God (Mt 27:46), which is also a basic experience in the emergency pastoral encounter. The task of the employees is to make clear the closeness of God against external appearances through a sustained presence. The pragmatically oriented emergency helper in the parable of the Good Samaritan (Lk 10: 25-37) does not act alone, but involves the host in the care, while at the same time remaining interested in a lasting convalescence. In the story of the blind man of Jericho (Mk 10.46-52), Jesus first asks about the need (Mk 10.51). Even the emergency pastoral care workers should not be driven by a zeal for healing, but should be oriented towards the question of the issue and activate the life forces of those affected, without going over them or bypassing them. Blessings and encouragement (Isa 43,1) are immediately present in emergency pastoral care.

Forerunners of emergency pastoral care can first be found in the early Christian diakonia, which is supposed to remedy the shortage in the community (Acts 4,34). Another station is the medieval dying and the “art of dying”. If you go further, you will also find instructions in Luther (sermon about the preparation to die), what you have to take into account in the face of dying, namely not to paint the devil, demons or judgment in front of your eyes, but to yourself from such images as possible to free. The struggle with damning thoughts, such as guilt and self-reproach, also often play a role today. It is important to accept this as an expression of sadness and bewilderment and to classify it in the context of the emergency situation, which represents a shattering context of life and meaning.

If you collect the biblical passages or biblical motifs that emerge in connection with theological reflections of emergency pastoral care, the following list emerges:

• Pastoral office
  • In the Old Testament: Ezek 34: Already for Martin Bucer's "From the true pastoral care" (1538) this is the basic text about the pastoral office. In addition, Zech. 11:16 should be mentioned.
  • In the New Testament: John 10; Lk 15; 19.10
• Tobit 1,16f: Burial of the dead as a work of mercy.
• Sir 7,34f: Visiting mourners as a work of mercy.
• Healing stories of Jesus: They show that suffering should not be according to God's will.
• Mt 16:24: In addition to the tradition of combating suffering, there is also the tradition of following suffering, suffering with suffering and the mysticism of suffering, whereby it is referred to taking up one's cross.
• Mt 25: 31-46: The parable of the Last Judgment in which Jesus identifies himself with the naked, hungry, thirsty, strangers, sick and prisoners. Christ himself meets in every person in need.
• Mk 10.46-52: Jesus asks Bartimaeus: "What do you want me to do for you?" This question is in contrast to an activism that says: "I know what you need now!"
• Lk 10: 25-37: The story of the Good Samaritan tells you to go and do the same. It is also said that the clergy passed by the needy. Even today's clergy would do well not to think badly at least about the "more or less compassionate" Samaritans when they leave the needy behind because of other appointments. The silver groschen can be interpreted as the use of resources and the cooperation between the Samaritan and the host reflects the cooperation between various actors who are coordinated with one another.
• Lk 22:42: Jesus was already ready to suffer according to God's will, even if it was against his own will.

Theological justification

Practical theological information on emergency pastoral care

Kremer tries a hermeneutically reflected theological overall perspective of a fundamental kind. Three perspectives are particularly important to him:

1. Church leadership perspective
2. Poimenic perspective
3. Pastoral theological perspective

To 1. (Church leadership perspective): The question is why the churches are (still) involved in emergency pastoral care and what reasons speak against giving up this task. For Kremer, solidarity is the key concept here, namely solidarity

• with the entire public or society,
• with people in need,
• with employees of the rescue services, fire brigade, police,
• between pastors and between volunteers and full-time employees,
• with emergency chaplains
• in the ecumenical horizon

Not only individuals (such as a mayor), but also institutions are measured by how they react to crisis situations. The church, too, is measured by whether it shows solidarity with widows, orphans, the poor, etc., which also corresponds to charity. Emergency pastoral care therefore represents the church in public. It is the political and social dimension of pastoral care. The rescue chain also expects the church to act as an advocate for those affected, which is part of the leap of faith that the church continues to enjoy. Sometimes pastors represent others who are reluctant to provide emergency chaplaincy; but vice versa these pastors do not always take over the parish services of the emergency pastors. In this respect, the solidarity representation community of pastors is not completely smooth in the implementation.

To 2. (Poimenic perspective): This is about the question of what makes emergency pastoral care pastoral care. With regard to the location of emergency pastoral care, Kremer would like to speak of “diaconal pastoral care” in order to overcome the separation between diaconal and pastoral care. Pastoral care is not concern for the soul of the person, but concern for the whole person as a soul in his relationship to God. There are three main points of view:

1. Committees: Emergency chaplains are commissioned with pastoral care through an official act (mostly through a church service and church officials, such as bishops or the church president). Committees commission pastoral care whose principle of being affected by emergency pastoral care is given an organized form.
2. Lived faith of the emergency pastors: They believe in the presence of God even in emergency situations and stand by people regardless of position, merit, honor status, nationality, religion or denomination, etc.
3. the view of the emergency services and the people they are accompanying: Pastoral care is what can be interpreted in retrospect as a beneficial encounter: "That was good for me (my soul / me as a soul)!" For example, the situation could have changed as a result of emergency pastoral care and Thanks be felt for it.

To 3. (Pastoral theological perspective): Here Kremer addresses the question of whether emergency pastoral care is a special pastoral care (analogous to prison or police pastoral care) - of which the Ev. Hesse-Nassau Church (EKHN) z. B. goes out - or whether it belongs to the parish pastoral care - of which the Ev. Kurhessen-Waldeck Church (EKKW) z. B. goes out. Kremer advocates community pastoral care because 90% of the missions take place in the home. For him, the decisive factor for the definition of parish pastoral care is the parochial border, i.e. not the content, but the spatial delimitation. Even if it is about secularized or people of different faiths, emergency pastoral care is a form of parish pastoral care that concerns the entire (village or city) community.

Office theology

Kremer distinguishes between general and public office:

• The common ministry is based on the priesthood of all believers, which implies the task of communicating the gospel for all.
• Public office is based on the ordination of clergymen. It does not differ from the general ministry in terms of its function (in both the gospel is to be communicated), but only in terms of the public that is established through ordination: action applies to all and happens in the name of all.

Non-ordained emergency pastoral workers do not hold the public office of preaching, but provide pastoral ministry based on the priesthood of all baptized. They are specially trained (at least in the EKHN), but have no right to refuse to testify, even though they are subject to the church's pastoral duty of confidentiality and official secrecy (however, the church cannot protect non-ordained volunteers from the access of investigative state organs, which means that, strictly speaking, the secrecy of pastoral care is not always guaranteed can be). Due to the lack of ordination and the lack of ordination-like rights, volunteers are to be distinguished from full-time clergy in terms of official theory.

Emergency pastoral care is unthinkable without volunteering. Voluntary work in emergency pastoral care is modern, insofar as it is limited in time, qualified, trained, self-confident, demanding, responsible and valued. Nevertheless, there is a gap between full-time employees and volunteers, which can be illustrated by the critical voices of the full-time office towards the honorary office: lack of pastoral care experience, too short and insufficient training, overestimation of oneself, violations of boundaries. However, something can be changed at these points through improved training and reflection on experiences. Fewer and fewer pastors are on call, not least because, for personal reasons, they do not feel suitable for the highly stressful work at the limit of life. If you yourself as a "professional" have respect for the task, you may not trust other, volunteer employees to do it all the less. This gap should be structurally eliminated by the fact that, ideally, full-time and volunteer positions always go to work in pairs and act in flexible roles not according to the principle of subordination, but of collegiality.

The EKHN relies on the voluntariness of pastors to take over the NFS, whereas the EKKW obliges to serve in the NFS (with the possibility of exemption). In the EKKW there is relief (e.g. 1 day of vacation per 1 week on call), while the EKHN does not offer any relief or gratuity, which makes it more difficult for the EKHN to guarantee that pastors are on call across the board.

“The offer of pastoral help to other people is a basic component of the pastoral care commission of the church. The emergency pastoral care ensures that the church can be reached for pastoral care for people in emergencies. Every pastor is fundamentally obliged to perform this service; it is part of the basic service mandate of pastors in accordance with Section 24 (1) of the EKD's Parish Services Act. [§24.1: Pastors have the mandate and the right to proclaim the word of God publicly and to administer the sacraments. You are entitled and obliged to lead the worship service, to perform official acts, to give Christian instruction and to provide pastoral care.] "

- Service regulations for the provision of emergency pastoral care in the parish service : EKKW

Even if the Nfs is not a mandatory part of the ministry of pastors (as in the EKHN), one cannot speak of an honorary position, since the person does not lose the status of the full-time official due to his ordination.

There are functional pastors for NFS (as of 2016 in the EKHN about more than three times as many as in the EKKW: 9.5 to 3), which tend to make other pastors less willing to volunteer. The missions can create relationships of trust that can lead to the formation of small communities. Overall, the functional parish of the NFS is less attractive compared to other functional pastors, because NFS is stressful, in the NFS rarely or hardly joy mixes with the suffering and contacts are short and changeable. In addition, the functional parish office Nfs can be combined only with difficulty with parish offices, Nfs is not optimally adapted to church structures and leads to permanent stress, which in turn can lead to retirement from the service.

A pastoral theological problem (at least in the EKHN) is that NFS acts within parishes that are actually assigned to a different pastor. This violation of parochial rights is problematized, especially in the case of violent or critical operations.

A higher appreciation of the pastoral office (e.g. in the Lutheran tradition) as a whole leads to NFS being seen as part of the ministry (e.g. EKKW). There are also other traditions (such as the unierte) that find it more difficult to establish a parish office (e.g. EKHN). This fundamental orientation has various advantages and disadvantages, such as the fact that the EKKW achieves better time and area coverage, but possibly less inner motivation can be expected from pastors who are obliged to serve. In the EKHN, volunteer work is particularly valued and promoted, and the voluntary nature of pastors is emphasized, although the lack of relief rules for full-time employees can reduce motivation again. Overall, there is still potential for expansion in interreligious and ecumenical cooperation. NFS is attractive in that it is effective in the public eye and opens up extra-church learning locations for church employees.

The wording of the ordination agendas also reveals implicitly whether or to what extent the pastoral office has anything to do with emergency pastoral care:

“In worship, pastoral care and teaching you should help build up the community, stand up for the unity of the church and encourage service in the world. [...] Respect the ordinances of our church. Maintain pastoral confidentiality and confessional secrecy. Help people live gratefully by faith and die comforted. Don't give up lost. Stand up before God and before people for all who need your help. Take up pastoral care yourself and entrust yourself to God in prayer. [...] Are you ready to uphold pastoral confidentiality and confessional secrecy and to forgive those who ask for it in faith? [...] Are you ready to visit the lonely and the sick, to help the dying, to help people in need and to work for peace and reconciliation? [...] Are you ready to allow yourself to be strengthened in your faith through daily prayer and reading the Holy Scriptures, to deepen your knowledge and to take up pastoral care for yourself? "

- The EKD's agenda : ordination

It is not true that these things can only be achieved in emergency pastoral care, but at least emergency pastoral care is a possible field in which one can implement these resolutions.

Professional roles

While ministry is about the theological justification of service, the question of professional roles is about ideas and expectations associated with those roles. First of all, three motives can be observed that motivate to work:

1. Altruism: One would like to help other people in need disinterestedly.
2. Gratitude: If people were able to overcome a challenging situation in a positive way, it may be that they want to pass on these personal experiences of their emergency situation out of a feeling of gratitude. Thanks can possibly be felt towards God - consciously or unconsciously - and one would like to give something good back. If people have a lack of experience, efforts to compensate for the fact that they do it better or at least differently the next time can occur, which can also lead to an engagement in emergency pastoral care.
3. ars moriendi ("the art of dying"): This is a deficit and growth motivation in relation to death and dying. The deficit motivation is that pastors have also forgotten how to deal with death in a relaxed manner (as is also observed in hospice pastoral care). The motivation for growth is to keep approaching the limits of life in order to gain experience in dealing with one's own death.

The role expectations that emergency chaplains themselves have or that are brought up to them by others can be illustrated in the following images:

• Pastor: This role arises from the fact that emergency pastoral care can be assigned to pastoral care (cf. the poimenic perspective in the theological justification).
• Mediator: This is the role “on the threshold” between church and society: In the best of cases, a religious perspective and biblical image of man lead to salutary irritation and a correction of the perspective of the emergency services and the police. And the emergency chaplains and the church open up to the views of the other organizations. In addition, emergency pastoral care can ideally mediate between the fire brigade and rescue service (especially in the case of latent hierarchical problems) as well as between emergency services and those affected (as advocate of the concerns).
• Helper: The altruistic motive is decisive, the help can be pastoral and diaconal. The danger here is not to let those affected become passive, incapacitated objects of help, but rather to know that the helplessness affects not only those affected but also those who help. The help must therefore be dialogical and at eye level.
• Pilot: A pilot brings experience of a certain area on board, especially when it comes to flat, narrow or busy areas. The captain knows the crew, ship and cargo. Emergency chaplains also go “on board” when they are on duty, but without “taking control”. They do not lead the lives of those affected; it remains their responsibility - and if necessary, the pilots submit to the skippers. But the pilots have experience with the situations and have an advisory role. The accompaniment is limited because you disembark after having passed the most difficult section.
• Healer: The emergency pastoral care does not take on medical tasks, but can convey hope of healing. This also applies to emergency services in blue light services, in which the church grants blessings and recognition for their work. Emergency pastoral care is involved itself, which is why the picture can be specified as a "wounded healer".
• Missionary: Not only the core congregation is helped, but all people regardless of congregation or religion. Church is perceived publicly through the media.
• Outsider or subordinate: In the self-perception of emergency chaplains, the feeling of being an outsider can arise, especially if you don't know exactly what you are there for while everyone else is busy. In contrast, the emergency pastoral care closes a gap in the rescue service. However, the command structure is essential so that everything does not sink into chaos. This requires a subordination of pastors to the operational management.

Church-theoretical classification

Eberhard Hauschildt places emergency pastoral care in the area of ​​tension between civil religion, the mission of the church and diakonia.

From a socio-political perspective, religion has a public relevance, which is made clear in the concept of civil religion. Religion represents a more or less recognized resource for crisis management. Hauschildt sees the dangers of this perspective in the downgrading of emergency pastoral care, which takes place in advance of "actual" action, namely medical-therapeutic action. If religion helps to make people able to act again as quickly as possible and to calm the situation in society as a whole (e.g. through commemorations), it fits in with an anthropology of performance optimization.

From the ecclesiastical perspective, the church is not generally "religiously" active, but superficially Christian and in a denominational form, even if there are efforts to achieve ecumenical cooperation. Church action is shaped by the missionary mandate to preach the gospel, make disciples and help - regardless of church membership. Mission and diakonia form a unit, with diaconal work being weighted more and more in relation to mission and conversion over time. Diakonie has become one of the various carriers of welfare state action. Emergency pastoral care is a diaconal work and also one of various providers (e.g. PSNV) within the welfare state, which is also committed to its members in need. The church is acting in an exemplary way in an extended community area for the people who need help.

From a sociological perspective, emergency pastoral care is the fulfillment of state tasks, a competitor on the social market and acts out of value-oriented motivation. The area of ​​tension in emergency pastoral care consists of the three sectors of the state (political need for civil religion), the market (large churches on the market for religions) and the informal family sector (social-religious movement within the framework of the German welfare state model). Emergency pastoral care helps where these sectors are deficient, e.g. B. because the state guarantees emergency care, but can neither take control of the spiritual resources nor ignore them. And because dealing with hardship and death is often not practiced in the family, diaconal emergency pastoral care can have a head start in terms of experience. Emergency pastoral care bridges the phase until the affected person's own social network is activated.

Hauschildt assumes a threefold form of Christianity: ecclesiastical, private and public Christianity. Emergency pastoral care is part of the public dimension because it takes place in public places (in all places where help is needed - outside of the church's own walls) and is noticed in the media and appreciated by the emergency services.

One of the future challenges is the situation that some areas largely consist of people without religious affiliation and other religions (e.g. Islam) are taking on dimensions that can no longer be disregarded.

Theodicy: Why does God allow this?

Hegger outlines four ways of dealing with the theodicy question of God's righteousness in the face of suffering:

1. The compatibility of God and suffering is justified rationally.
2. The question is defused by the reference to God's co-suffering.
3. The task of theology is to accept the question and keep it open because there is no answer to the question.
4. The question should be brought before God in the form of an accusation.

To 1) Augustine tries to solve the theodicy by assigning different functions (education, punishment, ...) to the suffering in the well-ordered cosmos. Thereby God is relieved as a good Creator and the evil is traced back to Adam's original sin, who inherited it to all other people through original sin. Thomas Aquinas distinguishes between causing (people) and allowing (God) suffering. But even he does not hold anything against God. Today, similar thoughts can be found among representatives of free-will defense (e.g. Armin Kreiner): God allows people to have free will (even to evil). The price for this freedom is suffering. Leibniz also tries to explain the theodicy problem rationally on an Augustinian-Thomanian basis. He maintains the idea of ​​a well-ordered cosmos, since we live in the best of all possible worlds. Hegger identifies as a logical weak point the point that God as the Creator bears ultimate responsibility because he has given people free will (including to evil). In addition, a theoretical system of thought is not suitable for working on existential questions - this would be belittling or cynical. If one gives up belief in God in the face of theodicy, one arrives at the anthropodicy: Why is man the way he is? How can he act so badly? Why is he sometimes so powerless in fighting suffering? The experience of powerlessness, in particular, can lead to the question of God by considering one's own limitations in the horizon of being a creature.

To 2) The emphasis here is not so much on creation, but rather on the event on the cross: In Jesus Christ, God gives himself up. He participates in the suffering. But not in such a way that he would simply double it, but in such a way that he overcomes it (resurrection).

To 3) It is necessary to develop a theory-sensitive practice that refrains from giving a theoretical answer to the question and instead sensitizes and fights against the suffering of others. When the human possibilities come to an end, the theodicy question remains as an appropriate form of talking about God.

To 4) A trust in God is implied in the indictment. Because I would not accuse him if one could not hope to overcome his suffering. Goodness and omnipotence are expected of God in the question, otherwise it would not be addressed to him. Whether the form of the complaint is helpful and can provide consolation can only be answered by those who are affected by the suffering.

Elements of the pastoral profile of emergency pastoral care

Dittscheidt divides his clarification of pastoral psychology into three points:

1. The question of “pastoral care” in emergency pastoral care
2. Elements of the profile of pastoral action in emergency situations
3. The pastoral challenge: shaping pastoral care in complex contexts

To 1) Dittscheidt defines emergency pastoral care as a diaconal and pastoral task, which he therefore understands as diaconal pastoral care. It is church activity that is interested in the world of individuals and in society. The euphoria in the emergency pastoral care theory contrasts with the factual increasing withdrawal of full-time employees from service and call systems.

Regarding 2) The following two personal pastoral competencies of emergency pastoral workers are particularly important for Dittscheidt: compassion competence (co-suffering) and maeutic competence (revitalization of the other's world of belief, which should be the main focus). Emergency pastoral care is ecclesiastical prophetic action in public space and must therefore be understood in the context of psychosocial emergency care. This is characterized by the fact that emergency pastoral care must be compatible in a multi-perspective situation, but at the same time must remain distinguishable as an original offer.

Regarding 3) The excessive demands that come with emergency pastoral care for many full-time and volunteer workers can be cushioned sustainably through training and supervision. However, personal borderline experiences such as exhaustion and overwork should not lead to further service obligations being imposed, but must simply be accepted from Dittscheidt's point of view. There must be processes of new identity and role finding that open up the possibility of giving up a task (under certain conditions or even completely).

Due to the unspoken upheavals, it is obvious that clarifying the emergency pastoral service is still a desideratum within the church.

Emergency pastoral care for refugees

Emergency assistance

Boddenberg uses an example case to address the special challenges that arise in emergency pastoral care with refugees. The language is a very big barrier, especially when it is difficult or impossible to find an interpreter. Regardless of the language, love and respect can also be communicated non-verbally. What can be added are multiple trauma, the experience of death, torture, murder, rape, etc., especially with refugees from (civil) war zones. Long journeys, long distances on foot or on unsafe boat trips, admission difficulties, etc. are often part of the biographical backgrounds that the people bring with them. Associated with this are many wounds, fears and hopes for a better life. If such a person experiences an emergency, such as the death of their own child, then the way they deal with the dead can be very different. In the example case a return of the soul was attempted by dancing, singing and touching the deceased. When this failed, minutes of weeping and complaining set in, which turned into screaming. The police and nursing staff had little understanding for these customs. In Germany, a distance from the corpse is common, at least until the criminal police can rule out that it was not a murder. In view of the cultural differences, it is proving to be a particular challenge to find ways of grieving together.

Emergency accompaniment by Muslims for Muslims

Müller-Lange considers it the basic task of emergency pastoral care to ensure sustainable relief. If Muslims are affected during missions, support from Christian pastors can also be provided, but prayers and rituals are less useful. Especially in urban agglomerations of migrants the need for Muslim contacts is growing. Although there is no pronounced pastoral care culture in Islam comparable to Christianity, it is definitely part of the duties of imams and relatives to accompany death and dying with recitation of the Koran and the creed ( telkin ). DITIB also refers to the need for pastoral care for Muslims by Muslims. As a result of social change, neighborly and family help is no longer a matter of course. This makes it necessary to be accompanied by specially trained people.

Müller-Lange observes an increasing willingness, especially among lay people, to be there for other migrants. In a foreign system of rescue services, police, etc., people with the same mother tongue can provide better support than people who neither speak the mother tongue of the person concerned nor are familiar with the rituals. A challenge for Christian emergency pastors is to identify the exact religious affiliation of those affected in order to then alert the right contact person from the variety of different Muslim groups. Despite the high level of willingness to train for emergency assistance, the numbers are still too low for nationwide on-call duty.

From an interreligious perspective, Müller-Lange also points out that, especially in the event of a disaster, people from different cultures and religions are always affected. It can also be observed that people from different cultures react similarly to extreme events, which can be described psychologically as "acute stress reaction" or "post-traumatic stress disorder". The emergency pastoral care is an experienced and cosmopolitan discussion and action partner for these areas.

Legal aspects

Even if, in practice, emergency chaplains are rarely affected by legal regulations, at least the following laws come into question:

Clergymen have neither the duty to remain silent (§ 203 StGB does not name clergy), nor the duty to turn to the police or the public prosecutor's office. The state court does not have to check whether a clergyman is violating a possible internal church confidentiality obligation.

In addition:

“(2) A clergyman is not obliged to report what has been entrusted to him in his capacity as pastor. ... The professional assistants of the persons named in sentence 2 and the persons who work for them in preparation for the profession are not obliged to disclose what has become known to them in their professional capacity. "

- Criminal Code (StGB) : § 139 impunity for failure to report planned criminal offenses

“(1) The following are entitled to refuse the testimony: 1. Clergymen about what has been entrusted to them or has become known to them in their capacity as pastors;"

- Code of Criminal Procedure (StPO) : § 53 Right of professional confidentiality holders to refuse to give evidence

“(1) Those persons who are on the same level as those subject to professional secrecy pursuant to Section 53 (1) sentence 1 numbers 1 to 4 are those who work in their professional activity within the framework of 1. a contractual relationship, 2. an occupational preparatory activity or 3. any other auxiliary activity. The holders of professional secrecy decide on the exercise of the right of these persons to refuse the certificate, unless this decision cannot be brought about in the foreseeable future. "

- Code of Criminal Procedure (StPO) : § 53a Participants' right to refuse to testify

Since volunteers are not clergy, §138 StGB applies to them (planned crimes must be prevented as far as possible or a report must be made). For volunteers, impunity applies only to clergy's professional helpers. The impunity of clergy is based on the legislature's conviction that clergy will do everything in their power to prevent impending crimes, even without compulsory reporting.

The person concerned can release him from the clergyman's comprehensive right to remain silent. But even without such a delivery the clergyman is not liable to prosecution if he reveals a foreign secret.

If a pastor who is not a clergyman gets into the situation that someone is about to entrust something to him, it can be pointed out that there is no clear right to refuse to testify (since an independently acting pastor can hardly be seen as an assistant).

logo

The red circle in the emergency pastoral care logo represents the world with its needs, its color symbolizes the blood of the victims. In front of the circle is the star cross as a symbol of all Christians and a sign of hope. The star cross extends beyond the circle into the blue area, which stands for the sky, to make it clear that the Christian faith also extends beyond this world. The logo is legally protected.

literature

• Protestant Catholic Action group for traffic safety, the academy brother aid (ed.): Emergency counseling - a handout. Basics - models - advanced training - experiences. Akademie-Bruderhilfe , Kassel.
• Markus Griesbeck: Human emergency: Emergency pastoral care from a practical-theological point of view. Verlag Duschl, Winzer, 2005, ISBN 978-3-937438-28-3 .
• Clemens Hausmann: Emergency Psychology and Trauma Management. facultas wuv Universitätsverlag, Vienna, 3rd edition, 2010, ISBN 978-3-7089-0428-3 .
• Hartmut Jatzko, Sybille Jatzko, Heiner Seidlitz: Disaster aftercare using the example of the processing of the flight day disaster in Ramstein in 1988. Strumpf & Kossendey Verlag, Edewecht, 2001, ISBN 978-3-932750-54-0 (2nd edition of the title: Das durchstobene Herz - Ramstein 1988: Example of a disaster aftercare. Strumpf & Kossendey Verlag, Edewecht, 1995, ISBN 978-3-923124-65-7 ).
• Frank Lassogga, Bernd Gasch: Emergency Psychology : A Compendium for Emergency Services . Stumpf & Kossendey, Edewecht, 3rd edition, 2014, ISBN 978-3-943174-36-6 .
• Joachim Müller-Lange, Uwe Rieske, Jutta Unruh: Manual Emergency Pastoral Care. 3rd edition, Stumpf & Kossendey Verlag, Edewecht 2013, ISBN 978-3-938179-16-1 .
• Thomas Lemmen, Nigar Yardim, Joachim Müller-Lange: Emergency support for Muslims and with Muslims: A course book for training volunteers. Gütersloher Verlagshaus, Gütersloh, 2011, ISBN 978-3-579-05943-3 .
• Peter Schulthess: Bad news - experiences from emergency pastoral care. Blaukreuz, Bern 2006, ISBN 978-3-855804-47-4 .
• Hedi Sehr: Jakob, Katharina and Paul say goodbye to Grandpa Karl - A guide for affected families . Verlag am Birnbach, Limburg-Weilburg 2012, ISBN 978-3-86508-468-2 .
• Barbara Tarnow, Katharina Gladisch: Soul in Need: Emergency pastoral care as help in borderline situations. Gütersloher Verlagshaus, Gütersloh, 2007, ISBN 978-3-579-05598-5 .
• Thomas Zippert: Emergency pastoral care. Foundations, orientations, experiences. Winter, Heidelberg 2006, ISBN 3-8253-5130-0 .

Web links

Commons : Emergency Chaplaincy  - Collection of pictures, videos and audio files

• Emergency pastoral care Germany
• Emergency pastoral care Austria
• Emergency pastoral care in Switzerland
• Groupe de Support Psychologique / Crisis Intervention Luxembourg
• Emergency Chaplain Dr. Uwe Rieske on the plane crash. (Video on YouTube, 4:09 minutes) Evangelical Church in the Rhineland , March 25, 2015. 
• Crisis intervention and emergency pastoral care: The Zwickau soul rescuers. (Video on YouTube, 17:53 minutes) In: TV Westsachsen . December 26, 2014. 

Individual evidence

1. ^ Thomas Zippert: On the theology of emergency pastoral care . In: Joachim Müller-Lange (Ed.): Handbook emergency counseling . 2013, p. 30.
2. ↑ cf. P. 10 in: Emergency Pastoral Care. Texts + materials for church service and community work on the subject of road traffic, 33rd year, issue 33 (2006), Evangelical-Catholic Action Group for Road Safety together with the Bruderhilfe-Familienfürsorge Academy, Kassel.
3. ↑ cf. P. 11 in: Emergency Pastoral Care. Texts + materials for church service and community work on the subject of road traffic, 33rd year, issue 33 (2006), Evangelical-Catholic Action Group for Road Safety together with the Bruderhilfe-Familienfürsorge Academy, Kassel.
4. ↑ cf. P. 24 in: Emergency Pastoral Care. Texts + materials for church service and community work on the subject of road traffic, 33rd year, issue 33 (2006), Evangelical-Catholic Action Group for Road Safety together with the Bruderhilfe-Familienfürsorge Academy, Kassel.
5. ↑ ^{a b} cf. P. 25 in: Emergency Pastoral Care. Texts + materials for church service and community work on the subject of road traffic, 33rd year, issue 33 (2006), Evangelical-Catholic Action Group for Road Safety together with the Bruderhilfe-Familienfürsorge Academy, Kassel.
6. ↑ Fritz Imhof: Spirituality remains an important resource , ideaSpektrum , Liestal / Wetzlar November 29, 2017, pp. 7–9
7. ^ Thomas Zippert: On the theology of emergency pastoral care . In: Joachim Müller-Lange (Ed.): Handbook emergency counseling . 2013, pp. 58–59.
8. ↑ Hamburg theses. Retrieved March 22, 2019 . 
9. ↑ ^{a b c d} Uwe Rieske: emergency pastoral care . In: Handbook of Pastoral Care . 3. Edition. 2016, p. 591-606 .
10. ^ Uwe Rieske: emergency pastoral care. In: Engemann (Hrsg.): Handbuch der Seelsorge. 3. Edition. 2016, p. 600.
11. ^ ^{A b} Uwe Rieske: emergency pastoral care . In: Engemann (Hrsg.): Handbuch der Seelsorge . 3. Edition. 2016, p. 598 .
12. ↑ ^{a b} Bianca van der Heyden: Bringing news of death - dealing with painful truths . In: Joachim Müller-Lange (Ed.): Handbook emergency counseling . 3. Edition. 2013, p. 110-120 .
13. ^ ^{A b} Joachim Müller-Lange: Traffic accident . In: Manual Emergency Pastoral Care . 3. Edition. 2013, p. 120-124 .
14. ↑ ^{a b c d e f g h} Thomas Zippert: On the theology of emergency pastoral care . In: Joachim Müller-Lange (Ed.): Handbook emergency counseling . 2001, p. 27.
15. ^ ^{A b c} Thomas Zippert: On the theology of emergency pastoral care . In: Joachim Müller-Lange (Ed.): Handbook emergency counseling . 2001, p. 28.
16. ^ Thomas Zippert: On the theology of emergency pastoral care . In: Joachim Müller-Lange (Ed.): Handbook emergency counseling . 2013, p. 31.
17. ^ Thomas Zippert: On the theology of emergency pastoral care . In: Joachim Müller-Lange (Ed.): Handbook emergency counseling . 2001, p. 55 .
18. ↑ Conference Evangelical Emergency Pastoral Care in the EKD: On self-image, history and the field of "Emergency Pastoral Care"
19. ^ Message on the website of the Central Council of Muslims
20. ↑ ^{a b c} Eberhard Hauschildt: Emergency pastoral care as a figure of Christianity between civil religion and the mission of the church . In: Joachim Müller-Lange (Ed.): Handbook emergency counseling . 3. Edition. 2013, p. 60-72 .
21. ↑ Emergency chaplains are increasingly in demand at schools , article from May 22, 2019.
22. ↑ ^{a b} Raimar Kremer: Pastoral care in the blue light thunderstorm . W. Kohlhammer GmbH, Stuttgart
23. ^ ^{A b} Thomas Zippert: On the theology of emergency pastoral care . In: Joachim Müller-Lange (Ed.): Handbook emergency counseling . 2013, pp. 32–37.
24. ^ Thomas Zippert: On the theology of emergency pastoral care . In: Joachim Müller-Lange (Ed.): Handbook emergency counseling . 2001, p. 365.
25. ^ Thomas Zippert: On the theology of emergency pastoral care . In: Joachim Müller-Lange (Ed.): Handbook emergency counseling . 2001, p. 27.
26. ^ Thomas Zippert: On the theology of emergency pastoral care . In: Joachim Müller-Lange (Ed.): Handbook emergency counseling . 2001, p. 55.
27. ↑ ^{a b} Raimar Kremer: Pastoral care in the blue light thunderstorm. Pastoral theological studies on emergency pastoral care . W. Kohlhammer GmbH, Stuttgart, p. 182-200 .
28. ^ Raimar Kremer: Pastoral care in the blue light storm. A pastoral theological investigation into emergency pastoral care . Kohlhammer, 2016, p. 201-219 .
29. ↑ https://www.ekkw.de/media_ekkw/service_lka/Dienstordnung%20%20Wahrnahm%20von%20Notfallseelsorge%20im%20Pfarrdienst_13022014.pdf
30. ↑ Ev. Church in Germany (EKD): Specialized information system on church law
31. ↑ agenden.gottesdienstbuch.de
32. ^ Raimar Kremer: Pastoral care in the blue light storm. A pastoral theological investigation into emergency pastoral care . Kohlhammer, 2016, pp. 220-229.
33. ↑ Susanne Hegger: Why does God allow that? Questions of theodicy . In: Breitsameter (ed.): Emergency counseling - a manual . S. 116-126 .
34. ^ Dittscheidt: Elements of the pastoral profile of emergency pastoral care in the church's field of change. Attempt to clarify the pastoral psychological location . In: Paths to People . V&R, 2017, p. 261-272 .
35. ^ Ann-Carolin Boddenberg: Emergency pastoral care for refugees. Problem case refugees ?! In: Leidfaden . tape 3 , 2016, p. 30-35 .
36. ↑ ^{a b c} Müller-Lange, Joachim: Emergency accompaniment by Muslims for Muslims. Experience in emergency pastoral care. In: Weiß, Helmut / Federschmidt, Karl / Temme, Klaus (eds.): Handbook Interreligious Pastoral Care, Neukirchen-Vluyn: Neukirchener Verlag, 2010, 309–315.
37. ↑ Klaus Bernsmann: Notfallseelsorge by 'Spiritual' from a law enforcement perspective . In: Breitsameter (ed.): Emergency counseling - a manual . S. 175-186 .
38. ↑ The logo of the emergency pastoral care. Notes on the meaning and use. Retrieved October 13, 2015.