27. Peer Crisis Intervention Counselors

The State of Washington, through its Division of Behavioral Health & Rehabilitation, trains those who live with behavioral disabilities to have a career as Peer Counselors. This is a very different concept then what was practice before the Mental Health Act of 1963 and changes the picture of community behavioral health services. Before our modern era, the idea of incorporating someone with a psychiatric impairment into professional treatment services would have never happened. Thankfully times have changed and today the presence of peer counselors bring a strong message of hope and resiliently. As individuals in recovery and consumers of community behavioral health services, the work oriented day for peer counselors is very therapeutic and builds their self-esteem in ways that clinical treatment programs cannot.

Under the Peer Counselor umbrella you will find many individuals serving in a variety of fields. Some individuals serve as peer mentors (coaches), these are professional relationships that can last for several years; some serve as peer specialists in inpatient facilities or other specialized programs; while other serve as peer bridgers, these are often short tern professional relationships that assist individual existing inpatient services; and there are many more occupations under this umbrella.

One of these additional occupations is that of a peer crisis intervention counselor, these individuals serve as a member of a crisis response team.  Throughout the landscape crisis response teams are being created to assist First Responders involved with crisis incidents that involve an individual whose mental health is severely compromised. These teams play a critical role at these incidents, because they can assess the psychological health of individuals and address their immediate needs.

These crisis response teams are not clinical programs that have a scheduled routine and programs. Their shifts can be very unpredictable and the people in crisis can be extremely unstable and potentially dangerous to themselves and others. In this context, these teams have more in common with a fire station than they do with a clinical program. Like a fire station, these teams have routine duties that need to be performed, but they are often interrupted by a crisis call. Every fire or medical emergency that fire stations receive is different and presents its own challenges, this is the same for crisis teams. Every call to a crisis team is uniquely its own and requires the full attention of every team member.

The word “team” is used to describe the collective that responds to individuals who are in emotional crisis and like any team sport, the collective evolves into a cohesive group of individuals who all have different skills and abilities that enhance and strengthens the team. The mental health professionals bring their clinical training and field experiences and the peer crisis intervention counselors bring their recovery experiences and training to the team. When these teams are at an incident, the members not only performed their assigned tasks, but also provide support and protection for the other team members. This interdependency is very important to the success and well-being of the team, without it the team is compromised.

In Mason County, Washington the Telecare Corporation operates the Mason County Mobile Outreach Team. In this program the peer crisis intervention counselors, known as a peer recovery coaches, perform a variety tasks, both in the office and in the field. In the office, they write reposts, record entries into logs, participate in team meetings, and assist with team readiness for crisis calls and responses. These are very important to the mission of any crisis response team. Through proper documentation people in crisis can receive appropriate care and by participating in team responsibilities, the team can respond to incidents safely and effectively.

When the team is at an incident, these peer counselors are under the supervision of a Mental Health Professional. The primary role a Mental Health Professional has at an incident is to perform a field assessment of the mental health of an individual. Therefore, the peer counselors preform any responsibility that would interfere with the assessment. Another duty they perform at an incident is that of bring an incident reporter. As the reporter, they observe everything that is happening at the incident and create a written report based on their observations, this includes statements made by the individual who is in crisis. True to the very nature of a peer counselor, at every incident they offer their fellow peer attention and support. During the short time span they have with a person in crisis, they encourage them to accept services and activities that will help them reach greater levels stability and recovery.

In closing, any peer counselor who is looking for a challenging and very rewarding occupation under the Peer Counselor umbrella, I would encourage them to research the possibility of working as a peer crisis intervention counselor. Although I will strongly emphasize this, you should only consider this if you are by nature a team oriented person. It us a great way of working side by side with highly skilled mental health professionals in a team environment.

26. A Reflection on Matthew 26:63-65

The high priest said to [Jesus], “I charge you under oath by the living God: Tell us if you are the Anointed One, the Son of God.” “You have said so,” Jesus replied. “But I say to all of you: From now on you will see the “Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven.” Then the high priest tore his clothes and said, “He has spoken blasphemy! Why do we need any more witnesses? Look, now you have heard the blasphemy.

I will begin with these opening thoughts. The world did know him. He came to his own, and his own did not receive him (Jn 1:10-11). For several years, Jesus had practiced a sincere form of Judaism and pious Jews are often referred to as sons of God. However, the Jewish Sanhedrin questioned his piety and other activities, especially the Chief Priest. They had been monitoring him and had become concerned about his apparent contempt and a lack of reverence for the Mosaic Laws, which were given to a man by God. The Chief Priest was convinced that the time had come, to have him brought before the entire Sanhedrin to answer questions about a variety of charges against him. To ensure his presence, Jesus was arrested and brought before the assembly. The most troubling charges against him was his habit of working on Sabbath Days, telling people their sins were forgiven, and assault and damage in a Temple court. On these charges and others, Jesus was found guilty of blasphemy. When rendering the verdict, Caiaphas had this to say about what Jesus had taught over the last few years, “He has spoken blasphemy! Why do we need any more witnesses?” Then he looked at the entire members of Sanhedrin, and said, “Look, now you have heard the blasphemy” (so be it). With these words, Caiaphas adjourns the meeting of the Sanhedrin. Now I will begin my reflection.

I have read this chapter many times, I read commentaries written about these verses, and I have heard many sermons based on this Biblical text. However, for reasons unknown to me, no one has approached these verses from the stand point of the history of the Roman Empire and I am not sure why? Because the Chief Priest was acting as a protector of the people and his appointment as Chief Priest was approved by the Roman Empire. Therefore, he is clearly acting in the best interest of both Israel and the Roman Empire.

Now let us look at his question, but from a Roman point of view, “Tell us if you are the Anointed One, the Son of God?” The kings and prophets of Israel where anointed and here we have a very popular rabbi being asked if he had been anointed. I do not think Caiaphas is asking if he had been anointed to perform his acts of ministry, although that is a possibility. Because the question is phased as a title, I do not think Caiaphas is addressing Jesus as a pious Jew. If he was to address Jesus in such a manner, he would say something like, blessed son of God, are you anointed?

I believe this question is political in nature and not a religious one, because Jesus did claim to be a king in a very a subtle and quiet way. During this period in history, all things political always found themselves in the presence of Roman authority and culture. It has been two-thousand years since this meeting of the Sanhedrin took place and the words of this question require us to take a trip backwards, into the history of the Roman Empire. When a Roman or someone under the authority of Rome uses the words Son of God in a title, what does it mean? It was part of the title of Caesar Augustus, his official title was “Emperor Caesar Augustus, son of god.” Although he had been dead and buried before this meeting of Sanhedrin, the title lived on. Now the question of Caiaphas is becoming clear, the Roman emperors saw themselves as gods and when someone, like Caiaphas, says to you, “are you the anointed one, son of god?” You must be very careful with your answer, because you are being asked, have you been anointed king, a son of god. If you say yes, you are challenging the authority of Rome and if you say no, you are denying you are a king. If Jesus had said yes to the question by Caiaphas, he would be seen by the Sanhedrin as declaring himself as king of Israel, which would be an open challenge to the reign of Herod. Adding the “son of god” phrase to the title had nothing to do with Jewish piety, it was a political ploy to place Jesus in the center if the wrath of Rome. Jesus, was very aware of the environment he was in, he also knew a simple yes would be a confirmation of everything Caiaphas had been saying about him, much of which were lies and distorted truths. In this context, Jesus could not say yes or no, so he returned the question Caiaphas.

“A son of man, coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence.” Daniel 7:13.

After refusing to directly answer the question, I believe Jesus was silent for a minute or so, then he most likely looked right at Caiaphas and paraphrased the quote from Daniel, “You will see the | son of man | sitting at the right hand of the Mighty One and | coming on the clouds of heaven.” Jesus added, “sitting at the right hand of the Mighty One.” The right side of someone is a place of privilege and authority and by adding this to his quote from Daniel, Jesus was saying in a subtle way to Caiaphas, I have privilege, authority, and I am a better Jew than you are.

In ways that were both direct and subtle Jesus had exposed Caiaphas and was about to face his jealous anger. When egomaniacs are exposed and their hidden activities brought to light, they can be very dangerous and Caiaphas was no exception. I am not curtain if Caiaphas would call this tit-for-tat inquisition an offense against God, unless he believed it to be a form of insubordination towards the supreme authority of the Chief Priest, which his ego just might do. Nonetheless, Caiaphas did have a list of charges against Jesus, ranging from working on the Sabbath to assault in the temple. He saw Jesus as someone who habitually displayed contempt and a lack of reverence for God through continuous activities that were contrary to the religious laws (blasphemy). He had been patient for several years and now he felt the time had come for punishment. Therefore, regardless if it happened at this meeting or somewhere else, Caiaphas had enough and declared Jesus was guilty of blasphemy.

In Closing: Although Jesus never engaged in the anti-Roman behavior of the Zealots, Caiaphas was most likely telling people in his inner circle that Jesus was a descendant of King David and as such he could convert his religious renewal movement into a militia group and attempt to seize the throne in Jerusalem and attempt to remove the Romans from Israel. In this context, Jesus posed a political and an economical threat to the wealthy societies of Jerusalem and it would be beneficial if Jesus would disappear. Therefore, the kinds of statements that were being made by Caiaphas would get the attention of Rome. Jesus was aware of what was being said about him, that is why he said, “You have said so,” Clearly Jesus had no desire to give any credence to what Caiaphas had been saying about him. Nonetheless, when Jesus rode into Jerusalem on a donkey and this entrance into the city was praised by many, he was silently saying, I am the promised messianic king. This action by Jesus confirmed to others what Caiaphas had been saying and this silent proclamation by Jesus signed his death sentence. Therefore, Caiaphas declared Jesus guilty of blasphemy and found circumstantial evidence for a charge of sedition against the Roman Empire. It should be noted that Pilate, the Roman Governor, did not agree with the assessment of Jesus by Caiaphas, he did not see Jesus as a Zealot who wants to be a king. In fact, the reposts Pilate had received from the Roman army, would cast a favorable light on Jesus. At this moment, Pilate did not realize this, but that reason why Jesus did not want to be king, was because he was already king.

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Written by Dave Pflueger March 20, 2017 (c) copyrighted by Pflueger. Dave is a former Correctional Chaplain of the Pierce County Sheriff’s Department and certified for mental health peer counseling.

Divine Liturgy of St. Tikhon

The Liturgy of the Catechumens.

On Sundays, the service may begin with Asperges.

The presbyter ascends to the altar. The presbyter, standing at the altar, turns off the microphone and using a soft voice says the following opening preparatory devotions.

Almighty God, to whom all hearts are open, all desires known, and from whom no secrets are hid; Cleanse the thoughts of our hearts by the inspiration of your Holy Spirit, that we may perfectly love you, and worthily glorify your holy Name; through Christ our Lord. Amen.

Hear what our Lord Jesus Christ said. You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. This is the first and great commandment. And the second is like it; You shall love your neighbor as yourself. On these two commandments hang all the Law and the Prophets.

At a Solemn Mass, incense is set, after which the altar and presbyter are censed. Then the appointed Psalm Verse (Introit) is said or sung.

Deacon/Server: Master, give the blessing.

Presbyter: Blessed is the kingdom of the Father, and of the Son, and of the Holy Spirit, now and forever and to the ages of ages.

People: Amen.

Then shall be said or sung the Kyrie.

The Kyrie

Presbyter: Lord, have mercy upon us. (Kyrie, eleison)

Response: Lord, have mercy upon us. (Kyrie, eleison)

Presbyter: Lord, have mercy upon us. (Kyrie, eleison)

Presbyter: Christ, have mercy upon us. (Christe, eleison)

Response: Christ, have mercy upon us. (Christe, eleison)

Presbyter: Christ, have mercy upon us. (Christe, eleison)

Presbyter: Lord, have mercy upon us. (Kyrie, eleison)

Response: Lord, have mercy upon us. (Kyrie, eleison)

Presbyter: Lord, have mercy upon us. (Kyrie, eleison)

The Gloria in Excelsis

The Gloria is omitted during Advent, Lent, Nuptials, and Requiem Masses. All the people and ministers turn to the altar and bow, and then the presbyter says:

Presbyter: Glory be to God on high,

Response: and on earth peace, good will towards all. We praise you, we bless you, we worship you, we glorify you, we give thanks to you for your great glory, O Lord God, heavenly King, God the Father Almighty.

O Lord, the only-begotten Son, Jesus Christ; O Lord God, Lamb of God, Son of the Father, that takes away the sins of the world, have mercy upon us. You that takes away the sins of the world, receive our prayer. You that seated at the right hand of God the Father, have mercy upon us.

For you only are holy; you only are the Lord; you only, O Christ, with the Holy Spirit, are most high in the glory of God the Father. Amen

The Collect

After the Gloria, the presbyter makes the personal sign of the cross, and turns to the people, raising the arms a little, then joins the hands, and says:

Presbyter: The Lord be with you.

Response: And with your spirit.

Presbyter: Let us pray.

Then the presbyter shall read the appropriate Collect(s) for the Day.

Response: Amen.

The Epistle

The response after the reading: Thanks be to God.

The Gradual

The deacon/presbyter prays to worthily proclaim the Gospel. After a salutation incense is set, after which the Gospel censed.

The Holy Gospel

Gospeller: The Lord be with you.

Response: And with your spirit.

Gospeller: The continuation of the Holy Gospel according to __N.__

The deacon (gospeller) then proceeds through the midst of the quire (choir area and/or sanctuary), carrying the text solemnly in the left hand, led by a crucifer, to the middle of the Nave. The people stand, turn to face the book of the Gospels, acknowledge the cross, then sign themselves on the forehead, lips and breast with their thumb.

Response: Glory be to you, O Lord.

The Holy Gospel is now read or sung.

The response after the reading: Praise be to you, O Christ.

The Sermon may be given here or at any other place, at the discretion of the presbyter.

The Creed is said on all Sundays and Greater feasts, but is omitted at Nuptial and Requiem Masses.

The Nicene Creed

Presbyter: I believe in one God:

Response: The Father Almighty, Maker of heaven and earth, And of all things visible and invisible.

And in one Lord Jesus Christ, the only-begotten Son of God; Begotten of his Father before all worlds, God of God, Light of Light, True God of true God; Begotten, not made; Being of one substance with the Father; By whom all things were made: Who for us men and for our salvation came down from heaven, And was incarnate by the Holy Spirit of the Virgin Mary, And was made man: And was crucified also for us under Pontius Pilate; He suffered and was buried: And the third day he rose again according to the Scriptures: And ascended into heaven, And seated on the right hand of the Father: And he shall come again, with glory, to judge both the living and the dead; Whose kingdom shall have no end.

And I believe in the Holy Spirit, The Lord, and Giver of Life, Who proceeds from the Father; Who with the Father and the Son together is worshipped and glorified; Who spoke by the Prophets.

And I believe one holy Catholic and Apostolic Church: I acknowledge one Baptism for the remission of sins: And I look for the Resurrection of the dead: And the Life of the world to come. Amen.

Presbyter: The Lord be with you

Response: And with your spirit

Presbyter: Let us pray.

NOTE:  At the discretion of the presbyter, the Prayers of the Church and the General Confession may be offered first and afterwards the Offertory.

The Offertory

An appropriate Scriptural Verse is said or sung. A Hymn may be sung while the presbyter prepares the Offering of bread and wine with the appropriate prayers. At Solemn Mass incense is set, after which the offerings, altar, celebrating presbyter, and people are censed. After all preparations are completed, the presbyter turns to the people and begins the responsorial for the gifts.

Presbyter: Pray everyone, that this my sacrifice and yours may be acceptable to God the Father almighty.

Response: May the Lord receive this sacrifice at your hands, to the praise and glory of his name, both to our benefit, and that of all his holy Church.

The Prayers of the Church

Deacon/Presbyter: [Let us pray] for the whole state of Christ’s Church.

Deacon/Presbyter: Almighty and ever living God, who by your holy Word has taught us to make prayers, and sincere requests, and to give thanks for all people; We humbly ask you most mercifully to accept our [alms and] offerings, and to receive these our prayers, which we offer to your Divine Majesty; asking you to inspire continually the Universal Church with the spirit of truth, unity, and concord: And grant that all those who do confess your holy Name may agree in the truth of your holy Word, and live in unity and godly love.

We ask you also, so to direct and incline the hearts of all Christian Rulers, that they may truly and impartially administer justice, to the punishment of wickedness and vice, and to the maintenance of your true religion, and virtue.

Give grace, O heavenly Father, to all Bishops and other Ministers, that they may, both by their life and doctrines, set forth your true and lively Word, and rightly and duly administer your holy Sacraments.

And to all your People give your heavenly grace; and especially to this congregation here present; that, with gentle heart and due reverence, they may hear, and receive your holy Word; truly serving you in holiness and righteousness all the days of their life.

And we most humbly ask you, of your goodness, O Lord, to comfort and relieve all those who, in this transitory life, are in trouble, sorrow, need, sickness, or any other adversity.

And we also bless your holy Name for all your servants departed this life in your faith and fear; asking you to grant them continual growth in your love and service, and to give us grace so to follow their good examples, that with them we may be partakers of your heavenly kingdom. Grant this, O Father, for Jesus Christ’s sake, our only Mediator and Advocate.

Response: Amen.

The General Confession

Presbyter: You who do truly and earnestly repent you of your sins, and are in love and charity with your neighbors, and intend to lead a new life, following the commandments of God, and walking from henceforth in his holy ways; Draw near with faith, and take this holy Sacrament to your comfort; and make your humble confession to Almighty God, devoutly kneeling.

Response: Almighty God, Father of our Lord Jesus Christ, Maker of all things, Judge of all people; We acknowledge and bewail our many sins and wickedness, which we, from time to time, most grievously have committed, by thought, word, and deed, against your Divine Majesty, Provoking most justly your wrath and indignation against us. We do earnestly repent, and are heartily sorry for these our misdoings; The remembrance of them is grievous to us; The burden of them is intolerable. Have mercy upon us, have mercy upon us, most merciful Father; For your Son our Lord Jesus Christ’s sake, forgive us all that is past; And grant that we may ever hereafter Serve and please you in newness of life, To the honor and glory of your Name; Through Jesus Christ our Lord. Amen.

Presbyter: Almighty God, our heavenly Father, who of his great mercy has promised forgiveness of sins to all those who with hearty repentance and true faith turn to him; Have mercy upon you; pardon and deliver you from all your sins; confirm and strengthen you in all goodness; and bring you to everlasting life; through Jesus Christ our Lord.

Response: Amen.

Presbyter. Hear what comfortable words our Savior Christ said to all who truly turn to him.

Come to me, all you that labor and are heavy with burdens, and I will refresh you. St. Matt. xi. 28.

God so loved the world, that he gave His only-begotten Son, to the end that all that believe in him should not perish, but have everlasting life. St. John iii. 16.

Hear also what St. Paul said. This is a true saying, and worthy of all men to be received, that Christ Jesus came into the world to save sinners. I Tim. i. 15.

Hear also what St. John said. If any man sin, we have an advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins.  I St. John ii. 1, 2.

The Liturgy of the Holy Eucharist.

The Sursum Corda

Presbyter: The Lord be with you.

Response: And with your Spirit.

Presbyter: Lift up your hearts.

Response: We lift them up to the Lord.

Presbyter: Let us give thanks to our Lord God.

Response: It is proper and right so to do.

The Proper Preface

Presbyter: It is very proper, right, and our required duty that we should at all times, and in all places, give thanks to you, O Lord, Holy Father, Almighty, Everlasting God (here shall follow the Proper for the Preface, if there be one.). Therefore, with Angels and Archangels, and with all the company of heaven, we praise and glorify your glorious name; evermore praising you, and saying,

The Sanctus

Everyone either says or sings …

Holy, Holy, Holy,

Lord God of hosts,

Heaven and earth are full of your glory:

Glory be to you, O Lord Most High.

Blessed is he that comes in the name of the Lord.

Hosanna in the highest.

THE CANON OF THE EUCHARIST

The Consecration

Celebrating Presbyter: All glory be to you, Almighty God, our heavenly Father, for that you, of your tender mercy, did give your only Son Jesus Christ to suffer death on the Cross for our redemption; who made there (by his one offering of himself – once offered) a full, perfect, and sufficient sacrifice, offering, and satisfaction, for the sins of the whole world; and did institute, and in his holy Gospel commands us to continue, a perpetual memory of that of his precious death and sacrifice, until his coming again:

The bell rings once.

For in the night in which he was betrayed, he took Bread; and when he had given thanks, he broke it, and gave it to his disciples, saying, “Take, eat, this is my Body, which is given for you; Do this in remembrance of me.”

The bell rings thrice for the offering of the bread.

Likewise, after supper, he took the Cup; and when he had given thanks, he gave it to them, saying, “Drink this, all of you; for this is my Blood of the New Testament, which is shed for you, and for many, for the remission of sins; Do this, as often as you shall drink it, in remembrance of me.”

The bell rings thrice for the offering of the chalice.

The Oblation

Wherefore O Lord and heavenly Father, according to the institution of your dearly beloved Son our Savior Jesus Christ, we, your humble servants, do celebrate and make here before your Divine Majesty, with these your holy gifts, which we now offer to you, the memorial your Son has commanded us to make; having in remembrance his blessed passion and precious death, his mighty resurrection and glorious ascension; rendering to you most hearty thanks for the countless benefits procured to us by the same.

The Epiclesis

And we most humbly ask you, O merciful Father, to hear us; and, of your almighty goodness, grant to bless and sanctify, with your Word and Holy Spirit, these your gifts and living elements of bread and wine; that we, receiving them according to your Son our Savior Jesus Christ’s holy institution, in remembrance of his death and passion, may be partakers of his most blessed Body and Blood.

And we earnestly desire your fatherly goodness, mercifully to accept this our sacrifice of praise and thanksgiving; most humbly asking you to grant that, by the merits and death of your Son Jesus Christ, and through faith in his blood, we, and all your whole Church, may obtain remission of our sins, and all other benefits of his passion. And here we offer and present to you, O Lord, ourselves, our souls and bodies, to be a reasonable, holy, and living sacrifice to you; humbly asking you, that we, and all others who shall be partakers of this Holy Communion, may worthily receive the most precious Body and Blood of your Son Jesus Christ, be filled with your grace and heavenly benediction, and made one body with him, that he may dwell in us, and we in him.

Be mindful also, O Lord, of your servants who are gone before us with the sign of faith, and who rest in the sleep of peace (here, the names of the recently departed are remembered). To them, O Lord, and to all who rest in Christ, grant we pray to you, a place of refreshment, light and peace.

To us sinners also, your servants, confiding in the multitude of your mercies, grant some lot and partnership with your holy Apostles and martyrs, and all your Saints into whose company we pray to you, of your mercy to admit us.

And although we are unworthy, through our many sins, to offer to you any sacrifice; yet we ask you to accept this our required duty and service; not weighing our merits, but pardoning our offences, through Jesus Christ our Lord.

By whom, and with whom, in the unity of the Holy Spirit, all honor and glory be to you, O Father Almighty, world without end.

The Great Amen

The Great Amen is either a simple response or it is sung like a hymn.

Response: Amen.

The presbyter puts the bread down, covers the chalice and genuflects.

The Lord’s Prayer

Presbyter: And now, as our Savior Christ has taught us, we are bold to say,

Response: Our Father, who art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done, on earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil.

(For thine is the kingdom, and the power, and the glory, for ever and ever.) Amen.

The Doxology is omitted from the Lord’s Prayer at all low, Nuptial, and Requiem Masses.

The presbyter now says the Prayer for the Fracture (also known as the Breaking of the Bread), and afterwards exchanges the Pax (the Peace) with the people of the congregation.

The Libera Nos

(1). The presbyter takes hold of the paten

(2). The presbyter uncovers the chalice and then genuflects. Then the presbyter takes the bread and brakes down the middle over the chalice.

(3). The presbyter breaks off a small particle of the bread.

(4). The presbyter uses the particle to make the sign of the cross over the chalice three times.

(5). The presbyter gently drops the particle into the chalice and silently says a private prayer. After the prayer, the presbyter covers the chalice.

(1). Deliver us, we ask you, O Lord, from all evils, past, present, and to come; and by the intercession of the blessed and glorious ever Virgin Mary, Mother of God, and of the holy Apostles, Peter and Paul, and of Andrew, and of all the Saints, mercifully grant peace in our days, that through the assistance of your mercy we may be always free from sin, and secure from all disturbance. (2). Through the Jesus Christ, your Son our Lord, (3). who lives and reigns with you in the unity of the Holy Spirit, one God, world without end.

Response: Amen.

The Pax

Presbyter: (4). The peace of the Lord be always with you.

Response: And with your spirit.

(5). The bells may ring three times signaling the people to be ready to come forward for Communion.

The Agnus Dei

Everyone either says or sings

O Lamb of God, that takes away the sins of the world:

Have mercy upon us.

O Lamb of God, that takes away the sins of the world:

Have mercy upon us.

O Lamb of God, that takes away the sins of the world:

Grant us your peace.

In Masses for the Dead, instead of “Have mercy upon us,” the following is said or sung: grant them rest, grant them rest, grant them rest eternal.

A Prayer for Grace

Everyone says …

Let not the receiving of your Body, O Lord Jesus Christ, bring judgement upon us. For we do not presume to come to this your Table, O merciful Lord, trusting in our own righteousness, but in your many and great mercies. We are not worthy so much as to gather up the crumbs under your Table. But you are the same Lord, whose property is always to have mercy: Grant us therefore, gracious Lord, so to eat the body of your dear Son Jesus Christ, and to drink his blood, that our sinful bodies may be made clean by his Body, and our souls washed through his most precious Blood, and that we may evermore dwell in him, and he in us. Amen.

The presbyter now self-communes.

Then turning to the faithful, the presbyter says …

Presbyter: Behold the Lamb of God; behold him that takes away the sins of the world.

Response: I believe, O Lord, and I confess that you are truly the Christ, the son of the living God, who did come into the world to save sinners, of whom I am chief. And I believe that this is truly your own immaculate Body, and that this is truly your own precious Blood. Therefore, I pray to you, have mercy on me and forgive my transgressions, both voluntary and involuntary, of word and of deed, of knowledge and of ignorance; and make me worthy to partake without condemnation of your immaculate Mysteries, to the remission of my sins and to life everlasting. Amen.

Then the following responsorial is offered.

Presbyter: Lord, I am not worthy that you should come under my roof,

Response: but speak the word only and my soul shall be healed.

The Holy Communion

NOTE: In accordance with Orthodox canon law and practice, ONLY ORTHODOX CATHOLICS may receive the Sacrament of Holy Communion in Orthodox Churches.

The presbyter communes the people with the following words:

(For the host.) The Body of our Lord Jesus Christ, which is given for you, preserve your body and soul to everlasting life. Take and eat this in remembrance that Christ died for you, and feed on him in your heart by faith, with thanksgiving.

(For the chalice.) The Blood of our Lord Jesus Christ which was shed for you, preserve your body and soul to everlasting life. Drink this in remembrance that Christ’s blood was shed for you, and be thankful.

(If the body and blood are administered together.) The Body and Blood of our Lord Jesus Christ, which was given and shed for you, preserve your body and soul to everlasting life.

After communion, the presbyter performs the Ablutions, a cleansing of the sacred vessels.

The Prayers of Thanksgiving

Presbyter: Let us pray.

Response: Almighty and ever living God, we most heartily thank you, for that you do grant to feed us who have properly received these holy mysteries with the spiritual food of the most precious Body and Blood of your Son our Savior Jesus Christ; and do assure us thereby of your favor and goodness towards us; and that we are very members incorporate in the mystical body of your Son, which is the blessed company of all faithful people; and are also heirs through hope of your everlasting kingdom, by the merits of his most precious death and passion. And we humbly ask you, O heavenly Father, so to assist us with your grace, that we may continue in that holy fellowship, and do all such good works as you have prepared for us to walk in; through Jesus Christ our Lord, to whom, with your and the Holy Spirit, be all honor and glory, world without end. Amen.

The presbyter now sings or says the assigned Communion Antiphon (if it has not already been offered). With this completed, the presbyter says, “Let us pray.” Then the presbyter sings or says the Post Communion Prayer.

The Dismissal

Deacon: The Lord be with you.

Response: And with your spirit.

During regular periods throughout the year, this is said …

Deacon: Go in peace, to love and serve the Lord

Response: Thanks be to God.

During penitential seasons, this may be said …

Deacon: Let us bless the Lord.

Response: Thanks be to God.

At Requiem Masses, this is said …

Deacon: May they rest in peace.

Response: Amen.

The Blessing

Presbyter: The Peace of God, which surpasses all understanding, keep your hearts and minds in the knowledge and love of God, and of his Son Jesus Christ our Lord: And the Blessing of God Almighty, the Father, the Son, and the Holy Spirit, be among you, and remain with you always.

Response: Amen.

The Final Hymn and Gospel

All stand for the Final Hymn. The presbyter turns off the microphone(s) and the congregation begins to sing the Final Hymn. As the hymn begins, the servers and other ministers gather near the alter. Using a soft voice, the presbyter greets them and then reads the Final Gospel. After the reading the presbyter, the servers, and the other ministers process out as the congregation finishes the Final Hymn. 

Presbyter: The Lord be with you.

Servers: And with your spirit.

Presbyter: The beginning of the holy Gospel according to St. John.

Servers: Glory be to you, O Lord.

Presbyter: In the beginning was the Word, and the Word was with God, and the Word was God. The Word was in the beginning with God. All things were made by him; and without him not a thing was made that was created. In him was life; and the life was the light of men. And the light shines in darkness; and the darkness did not comprehend it. There was a man sent from God, whose name was John. He came as a witness, to bear witness of the Light, that all men through him might believe. He was not that Light, but was sent to bear witness of that Light. That was the true Light, who gives light to every man that comes into the world. He was in the world, and the world was made by him, and the world did not know him. He came to his own, and his own did not receive him. But as many as received him, to them he gave the power to become the sons of God, even to them that believe on his name: Who were born, not of natural descent, nor of human decision, or will of a husband, but of God. And the Word was made flesh, and dwelt among us, and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth.

Servers: Thanks be to God.

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The Pflueger Library 2017

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Security: What They Do

The material of this article was collected, edited, and arranged by Dave Pflueger in June 2016.

PATROL OFFICERS

Patrol individuals are operational personnel and they provide basic security work and services within the community. Because they are often in public areas these individuals are the most visible and accessible for the everyday person. They monitor activities, record incidents they witness, investigate suspicious activities, detain individuals they have witness committing a crime, perform building and site inspections, and respond to calls for general assistance. When an incident happens, they could be one of the first ones on the scene. When they are, they encourage the public to move to safe places, secure the area, and preserve the site. Because they are in the public one of their greatest responsibilities is foster good relations between those who provide public safety and the community.

SERGEANT

In addition to the basic work of a security guard, a Sergeant performs all the duties and responsibilities of a shift supervisor. They supervise individuals, perform basic managerial duties of their assigned unit, and provide initial leadership actions at incidents. Whether the Sergeant leads a large group or a small team, the position requires in-depth knowledge of the job and the ability to motivate individuals to meet expectations and goals.

LIEUTENANT

In addition to the basic work of a security guard, a Lieutenant performs all the duties and responsibilities of an assistant program manager. In some organizations, there are two grades, sub/lower lieutenant and lieutenant. They are a bridge between operational personnel and management personnel. In many ways, the responsibilities of a Lieutenant are an expansion of those of a Sergeant.

In England, a police lieutenant is known as an inspector.

CAPTAIN

In addition to the basic work of a security guard, a Captain performs all the duties and responsibilities of a program manager. They oversee entire units or special projects. In many ways, the duties and responsibilities of a Captain are an expansion of those of a Lieutenant.

In England, a police captain is known as a chief inspector (three diamonds)

Above the level of Captain is the administration and executive branches. These are the Administrators of human resources, finances, marketing, risk management (legal), communication (especially electronic communications – IT), client procurement and retaining (sales).

 

25. Security Observation Patrol

partnership

For many years now, the Department of Justice and the International Association of Chiefs of Police have encouraged partnerships between local law enforcement and private security companies. Both believe that law enforcement and private security are stronger when they work together as partners. One area of possible partnership would be observation patrols. In some communities this could be an expansion of a current neighborhood observation patrol program and in other communities it would be an entirely new program.

Both city and county law enforcement departments have stated over and over again that they cannot be everywhere and observe what is happening in neighborhoods and business districts. From these concerns many departments have developed volunteer civilian neighborhood observation patrols. These civilian volunteers patrol areas, observe places of concern, and report suspicious or unlawful activity to an assigned law enforcement officer. Because their work requires dedication and is time consuming, it cannot be done by a private security guard, unless contracted to do so. Nonetheless, private security companies could participate in the patrol element of the program. In cities and counties that do not have neighborhood observation patrols private security companies could be an additional asset that uses an already existing set of eyes on the streets.

Private security guards that are assigned to vehicle patrols spend countless hours on the streets, driving from one client site to another. While they are commuting from one site to another they can be an extra set of eyes for local law enforcement. These individuals have been trained to observe and take notice of things outside of the norm and they have also been trained not to engage in activities, but instead report them. This makes them perfectly suited for observation patrols. With the proper form of communication, they can perform this service without taking time away from their regular duties and responsibilities.

Communication is the real devil in the details, because the security guard must be able to make the report while in route to the next client site without delay. If the communication between the security guard and law enforcement is cumbersome, it will slow down the security guard and cause an intolerable delay. Therefore, this kind of observation patrol will need a seamless line of communication between the security guards and the law enforcement community. While I personally believe that it would be better for the security guards to have a means to directly contact a member of the law enforcement community, I realize that the local 911 operations is most likely the preferred option for many.

When you call 911 the operator is going to be asking the kind of questions that will develop an initial report that will assist law enforcement to respond appropriately. However, this process is often too detailed and time consuming for a security guard who is simply calling to report suspicious activities and observations. Remember, time management is critical. Therefore, using a 911 operation as a call in center for a security observation patrol would require the phone operators to be oriented to receiving a report without developing it with details. With this in mind, a simple format that can be memorize by both the reporting security guard and the 911 operator would be the most prudent method.

Here is an example of a simple format. The 911 operator answers the phone and says, “what is the nature of your emergency (or similar words)?” The guard says, “security observation patrol.” The operator then would say, “identify yourself?” Then the guard says the name security company they work for and either their employee number or other company identification. An example of this would be, “acme security and I am security officer 123abc.” After the operator has processed this information, the operator says, “what are you reporting?” The guard will give a one sentence report. For an example, “A broken door window at John’s flower shop at 123 main street” or “a fight involving several individuals in the parking lot of big box store at the corner of east street and main street.” The guard ends the report with the words, “report submitted.” After the operator has processed the report, the operator says, “Thank you for the report, goodbye (or something similar).” As you can clearly see, time management is at the core of this format.
One might ask, why request an employee number? The reason is simple, some names are challenging to write and record. If someone has an uncommon name, it can be time consuming to record. Giving the name of the security company and the employee number (or other company identification) will be enough information for the law enforcement community to easily find the reporting security guard.

It would be a great benefit for the local law enforcement community to have security guards as a partner that provides an additional set of eyes in the neighborhoods through security observation patrols and it is the kind of partnership that the Department of Justice and the International Association of Chiefs of Police envision for the future of public safety. As for the private security companies, the general public tends to have a positive response to business that promotes their safety and well-being. So having their officer’s participate in security observation patrols would be good for their public image and could also be beneficial for them in other ways. In closing, this program would cost law enforcement nothing and the gain for law enforcement is an invaluable asset.

Written by Dave Pflueger August 26, 2016 (c) copyrighted by Pflueger. Dave is a former Correctional Chaplain of the Pierce County Sheriff’s Department and certified for mental health peer counseling.

24. Thoughts on Leadership

If your actions inspire others to dream more, learn more, do more, you are a leader.
John Quincy Adams
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Leadership is something that many want and once they receive it, they find it to be very uncomfortable. It is one of those positions in life that leave one exposed and without a place to hide. It is accepting responsibility of things that went wrong, even if you did not actually participate in it. Therefore, leadership by its very nature is unsettling and problematic.
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A leader is someone who does not ran away from the difficult decisions. When difficult decisions arise, a leader recognizes the weight they bring and seeks counsel from those who have wrestle with a similar matter. A leader knows that after all advice has been given and the facts reviewed, he/she will have to render the final word on the matter.
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On the desk of President Truman was a sign that read, “The buck stops here.” There are many people who attempt to pass responsibilities on to someone else and when things go bad they attempt to pass the blame onto someone else. For a leader, this kind of irresponsibility and dodging is unacceptable. A leader must recognize that they are responsible for everything that happens in their domain, even if they did not do it or say it. Every leader is responsible for the actions of those who they lead and they are accountable for every success and failure within their domain.
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A leader does not have the option of staying out of the business of those whom they lead. A leader understands that we are indeed our brother’s keeper. While a leader is careful not to get into every detail of an individual’s life, they do have a responsibility to be aware of things that can directly affect an individual’s work performance and safety of others. This awareness does not give a leader the privilege of being a counselor or a doctor, but instead a leader should use this awareness to offer information on social services and professional assistance when needed.
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Leadership requires an individual to be aware of their strengths and weakness. Meaning, a leader does not have the skills to perform every job within their domain, but the skills to perform the jobs they were trained to do. Leaders always get in trouble when they attempt to perform tasks they have not been trained to do. Therefore, a leader needs to know what they can do and know who can perform the skills they cannot. By avoiding “being all things to all skills” a leader shows the strength of their character and a willingness to depend on the skills of others.
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Jesus of Nazareth, a Jewish Rabbi, denounced authoritarianism and micro-management when he said, “Whoever wants to be a leader among you must be your servant, and whoever wants to be first among you must become your slave.” What he is promoting is a servant based form of leadership, a form of leadership that is in the services of others. Jesus practiced what he preached, in addition to his responsibilities as a leader he washed feet, cook food, and took time to listen to the intimate concerns of strangers.
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William Arthur Ward said, “Leadership is based on inspiration, not domination. On cooperation, not intimidation.” Today, a wise leader should avoid micro-management of their domain and adopt a form of leadership that is free of authoritarianism and domination. Because when someone closely observes and controls the work of those under his/her leadership it creates a strong boss environment and not a leadership environment. Tight control over others and the work environment is generally unhealthy and does not allow for subordinates to develop a broader understanding of their skills, confidence in expressing their opinions, and a general understanding that mistakes are learning opportunities. It is always a better choice, to choose to be a leader and not a boss.
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The difference between a boss and a leader: A boss says, “Go!” A leader says, “Let’s go!”
E.M. Kelly

Written by Dave Pflueger August 15, 2016 (c) copyrighted by Pflueger

23. Reality of Washington Services for the Disabled (1998)

WashingtonStateSeal

Out of the institutions and into a neighborhood near you. The Community Mental Health Act evolved out of the administration of President John F. Kennedy and was passed by the U.S. Congress in 1963. Not long after this act had been approved by the President and Congress American deinstitutionalization began in earnest. The care and support for those who were diagnosed with psychological and developmental disorders was now shifted from hospitals and other institutions to community based programs and natural support networks. The new institution would not be a physical building, but instead would be a network of community services, neighborhood programs, professional services, the extended family, and faith communities. Some of these would be supported by federal and state funding.
A couple of years later, medical care and services was added to the network of support for the disabled. In 1965 Medicaid was created by the Social Security Administration, which added Title XIX to the Social Security Act. This was a highly optimistic era the history of the United States, they truly believed the medication that would contain the symptoms of psychological impairments and allow these individuals to successfully manage their lives was very near development. Therefore, it seemed only logical to dismantle the old institutional system and await the soon to be delivered medication.
A good picture of this new reality in care and support of disabled individuals would be the halfway houses that existed from the middle of the 1960’s through the early 1980’s. Throughout this country halfway houses provided a way for disable individuals who were shifted from institutions to community based programs to live independently while participating in professional programs and integrating into neighborhoods. These group homes also allowed disabled individuals to live separately from family members while retaining a supportive community. Some of these individuals eventually moved into apartments owned by Housing Authority agencies or received approval for the H.U.D. Section Eight program and rented privately owned apartment. As a means of filling their days with meaningful activities, many of these individuals spent many hours at a neighborhood day treatment center of some kind and a few found the mental health club houses. There were also options for work for these individuals, shelter workshops and other work-based programs understood the personal benefits that an individual receives from a sense of contributing in a meaningful way. Fountain House of New York is a good example of the benefits of a work oriented day. Also during this period, the poor and disable had very little trouble finding health care, counseling services, and other professional services and programs. In time, some of these individuals developed the ability to move on to volunteering at a variety of agencies and programs in the private sector and a few evolved into traditional employment. Simply put, this period in history may not have been perfect – but it did provide a means in which disable individuals could benefit and have a purpose in their lives.
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A Direct Hit
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In the early 1980’s, President Reagan began the first stage of federal welfare reform. The President convinced Congress to change the concept of block grants and how the federal government would support social and health programs. Through these new kind of block grants the federal government delegated the responsibility for financing and administering domestic assistance programs to the states. A federal block grant was given to a state and the services in the state had to compete for a piece of the grant. Once a state spent the grant it ceased to spend or paid for things from its own budget. It also meant that states lowered the amount they were willing to reimburse professionals, this was done to save money in the state budgets and preserve block grants for services. Because of the financial limitations of these block grants many state social and health programs were either eliminated or seriously reduced. During the 1990’s President Clinton also enacted welfare reform and many programs that survived the Reagan reforms could not continue with the additional reforms under Clinton. The era of great optimism had come to an end and the awaited medication never arrived.
Throughout the 1980’s and the 1990’s, the U.S. Congress continually affirmed that the private sector and faith communities were better suited to offer social and welfare services. This conviction was more of a dream than a reality and therefore these reductions in government supported services seriously affected the lives of those living with disabilities, their families, and those who cared for them.
It was no secret that American deinstitutionalization was heavily dependent upon government funding and assistance. However, the political tide had shifted and the government reduced the funding for welfare and social programs with little consideration of what the impact would be on deinstitutionalization. The Community Mental Health Act remains the rule, but the serious reduction in the funding of those services and programs it relies on, has left American deinstitutionalization in an unhealthy and unpleasant state.
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What Happened to Professional Services?
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One of the dark realities of the welfare reforms during the 1980’s and the 1990’s was the serious reduction in reimbursements by the federal government to those who provide professional services to individuals with established physical, developmental, and psychological disabilities. Many people have asked me from time to time why have so many medical professionals and counseling services have stop offering services to Medicaid clients? The answer is painfully simple, the government reimbursement for services offered to a recipient of the Medicaid programs is seriously below the market rate.
This comes into view when you look at our urban societies which have become very, very professionally oriented and referring individuals to professional services is a standard practice by many people, faith communities, and other professional individuals. The downside to this practice is the fact that many health care providers and counseling agencies do not accept individuals because their primary benefactors are the Medicaid program and other state programs.
Within the human services community this has left many providers wondering how they were going to serve the disable and individuals of poverty within their agency. They want the best possible professional services for those whom they serve, but if it cannot be attained for any reason they are faced with the reality of having individuals in their care who cannot receive these professional services. This often means they must create natural support networks and other alternative means of providing support and care for individuals and this can be very challenging.
Another hardship has been added to the difficulties of providing services, it comes from the insurance agencies that provide liability coverage. Premiums for liability policies that cover private social programs and health care programs have become very costly budget item for many of these programs and yet without a liability policy many are simply not allowed to operate. The result of this has either been the termination of operations for some programs or a serious reduction in services toward those with psychological or developmental disabilities.
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Dual Diagnoses Realities
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Another nightmare in the health care field comes from of the separation of the mental health community and the developmental disability community by the State of Washington. For those who live in poverty and qualify for Medicaid, they must face the fact that government policy has separated these two groups.
What does this mean? If you have a developmental disability you can only be treated for your developmental impairments and if you have a psychological disability you can only receive treatment for your psychological impairment. If you have a developmental disability that also causes mental illness you would only be treated for the developmental disability. If you want the psychological impairment of the developmental disability treated you must pay for that service from your own resources, which the poor cannot. It goes without saying, this has caused a lot of creative diagnoses from medical professionals and has been the source of heartburn for many social workers.
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Support Groups
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Throughout the late twentieth century, many support groups were developed to serve disable individuals and their families. Unfortunately, all too often these support groups meet at times and places that are not always convenient for disabled individuals who are dependent on public transportation or have domestic responsibilities.
Support groups also have tendencies to choose times and places that reflect those individuals who started the support group (or continue it) and the group can strongly reflect the demographics of these individuals as well.
Many support groups make every attempt to take additional steps to ensure sensitivity between social, cultural, and economic backgrounds. However, others are not so careful about these key elements. Whenever a person feels like they do not fit into the group because of their income or culture the group has failed to be inclusive.
The key to any successful support group is center in one simple word, inclusive. Once again, if the support group becomes a group of peers from the same income class or social status – it has failed.
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Crises Centers and Hotlines
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The cartoonist Gary Larson foresaw the current crises in social services many years ago by drawing a cartoon of a building with a sign on it that said, “Crises Center,” and this building was floating down a river and about to go over a large waterfall, while being consumed by fire.
The crises centers (and help lines) are supposed to play a frontline role for individuals who are in immediate personal need. However, many of the contact persons at the crises centers are not trained to handle the poor who have seriously compromised mental health and are without a natural support network. Unfortunately, clinical and state social workers are over worked and have more clients than they can reasonably manage, so it is often difficult for someone in crises to contact their assigned individual. This leads them to contact the crises centers and although the crises center answers the phone, it is not the appropriate place for them.
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Rural Life Coming Up Short
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In the State of Washington, it has always been difficult for rural areas and rural cities to recruit and keep qualified social and health workers and it is even more difficult to provide high quality services for those with developmental and psychological disabilities of all ages. Concerning rural school districts, regardless of the size of the community or town, rural special education programs of school districts also struggle to keep good special education teachers, psychologists, speech therapist, and occupational therapist.
There is a strong and positive side of living in rural communities, it is a slower pace of life, a stronger sense of community, a general tendency to help neighbors who are in need, and the lower cost of living (which can be far less than that of metro areas). All of which can be, without question, very beneficial for those living with psychological and developmental disabilities.
Unfortunately, with the major reduction in government social and health care programs many rural areas simply do not have the extended resources needed to provide the kind of privately funded professional services that are needed for disable individuals, especially for disable children. Another reality is the fact that many progressive treatment programs and many colleges and universities that focus on social and health studies and research are in the larger cities; therefore, there is more options for care and services in or near metropolitan areas.
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Domestic Violence Laws, a Great Idea Gone Bad
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Currently there is no greater example of the conflict between American deinstitutionalization and American society than that which is found in the current domestic violence laws. The advocates who are very passionate about domestic violence have created many laws to protect domestic partners and families from domestic abuse through someone’s need to use physical and psychological violence to control and dominate individuals. In their zeal to seek out justice and social reform, they created laws that do not allow for the consideration of an “established medical history” of developmental or psychological disabilities and the symptomatic aggression and violence that often comes with these disabilities. This lack of acknowledgement in the creation of law also creates conflicts between the basic concepts of the 1963 Community Mental Health Act and the anti-domestic violence community.
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Passing On
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Another hash reality for those who live with disabilities comes when their parents die. Often the siblings and cousins of the disabled individual often live in different cities, they are financially self-sufficient, and they have a strong sense of independence. Furthermore, these family members have no desire to participate in a natural support network. They want state social and health services to provide for their disable family member. However, as many of us know all too well the state has deinstitutionalized its programs, cut many social services, and therefore wants the families to care for their disable members through natural support networks. Sadly, this is yet another no-win circumstance for disable individuals.
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Back to the Future? Not Likely
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As it stands today, both the state and federal governments are not showing any desire to reinstate any of the former funding levels that once supported deinstitutionalization and provided appropriate social and health programs for disabled individuals living in poverty. Instead, the government believes that private business, non-profit organizations, and local faith communities should step forward and provide what the government once offered.
With the crippling reduction in so many public social and health services and the dysfunctional state of American deinstitutionalization – there is a real need to create natural support networks. If a disabled or impaired individual does not have a natural support network, they face serious difficulties and are often needlessly isolated. These often lead to a sense of disenfranchisement from society.
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Community
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In closing, considering the reductions in social services and the continuation of the Community Mental Health Act, I believe collective cultures that embrace recovery model concepts can give those who live with either a developmental or psychological disabilities a greater level of care, support, and enhanced lives. Through collectives cultures natural support networks can be developed for individuals so that they can have meaningful and productive lives.
People with disabilities and impairments truly desire to participate in life and want to be challenged by life (in a manner that they can handle). They want to feel like real people and enjoy the blessings that life can offer. But they will need a network that will provide on-going assistance and tolerance to achieve these goals and I believe that collective cultures is the best option for this.

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Written by Dave Pflueger in January of 1998 (c) copyrighted by Pflueger. Dave is state certified for peer counseling and a past member of the Rehabilitation Counsel (DSHS-DVR).