The Practical Elements of Canadian Humanist Chaplaincy

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/09/15

Dr. Martin “Marty” Shoemaker is a trained clinical psychologist and, currently, a Humanist Chaplain at Kwantlen Polytechnic University (Multifaith Centre) and Vancouver General Hospital (August, 2014-Present). Previously, he worked as a psychologist and instructor in organizational behaviour. 

Scott Douglas Jacobsen: When you are in a session with a client or an individual seeking your services as a humanist chaplain, this experience may differ significantly from many religious, supernatural, or theological perspectives. In such contexts, the frame of reference often includes a belief in an afterlife, extending the perspective to infinity. For humanists, however, the afterlife is either an open question due to the absence of evidence or is pragmatically considered nonexistent based on the same lack of evidence. This difference constrains our perspective to a finite lifespan—if one is fortunate, 80, 90, or perhaps 100 years, barring any major accidents. Given this, how does this difference influence how you guide that session with a client when you are engaging with someone one-on-one?

Shoemaker: I am not necessarily focusing on my personal experience here, as I have not been working at the hospital for long. I did encounter some of these experiences during my time as a psychologist when I visited people in the hospital, though that was in the capacity of a psychologist, not as a chaplain. I had yet to be requested as a chaplain, as I had just commenced my duties in that role. Most of what I have heard and read on the subject is not derived from my personal experiences, but it remains highly relevant because chaplains working in hospitals, particularly in palliative care or end-of-life situations, often face similar challenges.

When they are interviewed for such roles, they may be posed questions that I have yet to encounter, given my work in a university setting. One such question is, “How can you assist a dying patient if you do not believe in heaven or an afterlife?”

I have conversed with chaplains who have been asked this question in interviews and seen it discussed in books that provide training for chaplains, particularly secular ones. The assumption underlying this question is critical: if one cannot support a person’s belief in the afterlife, there is a risk of causing them to lose hope, thereby becoming a negative influence in their final days rather than a positive one.

However, this assumption does not align with the evidence or the experiences of secular chaplains who have worked in palliative care. Indeed, the evidence does not support it at all. In England, David Savage discusses this matter in his book, noting that the National Council for Palliative Care conducted a research study 10 or 15 years ago. They inquired, “What constitutes a good death?”

Ironically, the variables that people prioritized placed religious needs at the bottom. The foremost need was to be pain-free or to have pain under control, followed closely by the presence of family and friends and receiving proper care from doctors and nurses who understand their needs. Other variables that ranked higher than religious concerns included:

• the desire to die in a place of their choice
• having some control over the situation
• maintaining dignity as they approach the end of life

Religious and spiritual needs were the last priorities in that particular survey.

Thus, regarding priority, the chaplain is not necessarily confronted with the pressing question of providing hope through religious assurance. The fear of death is often greatly overstated. Studies conducted by psychologists and palliative care researchers indicate that the fear of death tends to be a minor concern, even among those diagnosed with cancer or life-threatening illnesses, and it diminishes as people age.

Consequently, the notion that the afterlife is a critical existential question for those who are dying is not supported by the evidence. When a hospital administrator or a chaplain colleague inquires how you can be helpful to a patient without believing in an afterlife, you may respond by stating that, based on your experience and research, the issue of an afterlife is rarely raised by patients nearing the end of life. If it does arise, it is typically brought up by a family member, friend, or spouse concerned about the individual’s commitment to their faith. More often than not, the family worries, not the patient.

Therefore, as a chaplain, you should focus more on supporting the family members at the bedside, helping them navigate their concerns, which are more pressing to them than to the patient. It is important to recognize that asking someone who is dying, “Are you right with God?” or “Are you going to heaven?” could be more harmful than not raising the question at all. 

Jacobsen: Do you believe people are inadvertently harmful in this way? 

Shoemaker: I can only imagine what would happen if my brother, who is three years older than me, were at my bedside as I was dying. He might bring up such questions, but I suspect he would be more concerned about me than the specifics of religious doctrine.

If he were to say, “Oh, Marty, I’ve been praying for you. I hope that I will see you again in heaven one day,” I would probably smile on my deathbed and say, “Don’t lose your grip on the comfort of your life over that hope.” I will likely be there if there is an afterlife because I have lived a good life. If there is not, we will not be able to converse anyway. Thus, it would surprise me if someone in my family were to raise such concerns about the death of a non-believer. I certainly counsel people to be extremely careful about that. However, conversion advocates and conservative Christians believe that one can be saved on their deathbed. There are stories in that inventory of individuals who have lived very “sinful” lives, who, on their deathbed, praise God for some leniency and whatever else. If that brings them comfort, let them do it. I am okay with them doing that at the end of life if it provides them with some psychological relief.

I do not have a problem with it. Nobody will know the outcome; it is a nonessential result. However, if it gives them a moment of comfort in their last few moments, I support it. I would certainly never stop them from doing that. 

Jacobsen: But at what point does playing into those falsehoods or fantasies become improper or potentially harmful? How does one draw that line? 

Shoemaker: It is interesting because I have not faced that situation with anyone who is dying, but I do know of a patient I worked with who was a priestess. She wanted to be trained to work in the church. She was an openly lesbian woman. She owned that identity and had a same-sex partner. She was concerned because there were passages in the Bible, and people in her church knew that if she was gay, even in the Lutheran church, which is reasonably liberal, there would still be judgmental sects within the Lutheran church.

As my patient, she was concerned that she might be asked, “Are you not living a life of sin? And here you are, working for the church.” We discussed this matter extensively. We even talked about the historical context of why the Christian church had outwardly become anti-gay. In reality, the Bible has a lot of gray areas regarding homosexuality because the formal homosexuality practiced in Greece was different. They employed male homosexual prostitutes and exploited them because they were often enslaved. That was the type of homosexuality they were addressing, not a loving relationship. There is some evidence that suggests that it is possible that Paul was married and that he had forgiven such things. We discussed that it was a gray area, and she needed to approach it with kindness and understanding, recognizing that the person asking the question was the one who was afraid.

She did not need to be afraid to answer that question while being a loving partner to her gay lover. I emphasized that the primary concern should be how you treat people, not their sexual orientation. That was the approach we took in therapy, and it helped to some extent. However, she also thought that God was observing everything she did, so she became somewhat paranoid. She recoiled a bit from that idea when I suggested that I was not certain God was concerned. There is so much evidence to the contrary, yet she left therapy shortly thereafter. Perhaps I confronted that issue a little too quickly. So, I have not faced this issue directly with any of my students.

Jacobsen: Are you referring to issues as a chaplain, specifically at the university, or do you mean in general? Do women come up with different issues than men?

Shoemaker: That is correct.

Jacobsen: Are you speaking generally, or are we discussing the difference when talking to women versus men in hospitals, etc.? So, focusing on the university system so that we can isolate the discourse. Mixing university and hospital contexts would be confusing. So yes, focusing on the university setting and any differences between men and women, if any exist.

Shoemaker: Yes, certainly. Additionally, there is naturally a vast overlap in concerns as well. The age difference between those you work with may also vary, particularly in hospital settings, especially palliative care. In hospitals, you are dealing predominantly with individuals who are quite elderly or very ill at some stage of their life. In contrast, at universities, the age range is typically between 18 and 25, although you also have contact with staff and faculty. Occasionally, they introduce themselves. I have lectured in some philosophy classes.

In terms of whether there is a gender difference when individuals identify as male versus female when they come to speak with a chaplain, I would say that, as a general rule, when men come in to talk, their inquiries tend to be more inquisitive, philosophical, and almost academic in nature. They often want to discuss topics related to their classes and how these fit within a humanist worldview. Our discussions often revolve around non-believers versus believers and how they were raised. Thus, the conversations are probably more philosophical in their approach.

When women come in and dare to speak with an older white male chaplain, it is usually because they are experiencing some form of problem. They may struggle at home with a sibling, brother, or parents. Additionally, we have students from overseas. I have had sessions with Islamic students from Palestine, Lebanon, and even, in earlier days, Saudi Arabia. These students often felt bullied, particularly if they wore the hijab and openly dressed in Islamic attire. They felt uncomfortable due to how people looked at them, interacted with them, and sometimes avoided them.

Therefore, I believe that women who come in, or those who identify as female, are often struggling with something while at school, away from their parents and family, and need support. I have also had several Islamic male students come to me, particularly from conservative Muslim homes. They came to Canada with friends living in the Greater Vancouver area and struggled with the open society here. They had read books and articles and spoken to friends who questioned how Islam could be a worldview that would hold up in modern times. As a result, they began to question their faith. They were not apostates yet, but they were struggling because they were still living at home, where their families put much pressure on them not to deviate from their beliefs. They were afraid to discuss their doubts with their families. Although they were already atheists, their families were unaware of this.

I did have some male students who were struggling, trying to find a way to fit in at home. I organized a support group at Tim Hortons for these young men, where we met several times to support one another. Eventually, they were able to find solutions for gaining independence and moving out of their homes.

Jacobsen: Do you think it was easier for the men to move out and gain independence than women?

Shoemaker: Certainly, yes. I have observed a second-class situation in large Muslim families, where there are many children, and the parents, even those who have been here for several generations and have experienced Canadian freedom, struggle with the idea of their children staying at home. Women, in particular, would be in a much more tenuous situation. First of all, if they were wearing a hijab, it would be very difficult to find employment in some environments. We have had issues with government jobs and public service jobs for Islamic women wearing hijabs. There are even laws in Quebec aimed at eliminating religious symbols in public service, including wearing crosses around one’s neck, to present a secular image and avoid tensions with clients.

So, generally, they have a harder time gaining independence, at least until they marry. Once married, they can choose a partner who might be more supportive. However, for their parents to bless that partner, the individual would likely need to come from the same background.

Jacobsen: How is your interaction with other chaplains in the Multi-Faith Center? How does that work? It can be difficult for some to work in such a diverse environment if they believe they possess the only truth.

Shoemaker: Yes, the multi-faith philosophy is centred on not proselytizing. It is not about preaching your truth to colleagues, students, or staff. The multi-faith environment functions as a space for plurality; some places, such as Harvard, refer to them as “pluralism hubs,” but they do not use the term “chaplain” in the traditional sense. As a result, you must be able to respond clearly and directly when someone asks you about your beliefs, but without attempting to impose them.

You might pose an interesting question to someone if you have gotten to know them but do not challenge their faith. Your role is functional and utilitarian—to support and assist people within the university environment. The goal is not to challenge any worldview unless they request it. The necessary skills include being accepting, a good listener, understanding, and well-read in the philosophy and religion of different people. When someone says to you, “This is our last rites ceremony,” or something similar, you must know what those things mean.

The chaplain must serve as a sympathetic educator, capable of expressing ideas and engaging in discussion, but primarily within the context of the person in the room. I have a close colleague on campus at Richmond who works with me—he is a Lutheran pastor from Brittany who now lives in Winnipeg. We have a good relationship, and we both enjoy talking. However, I know we do not always agree, but we still get along well because we focus on our shared goals.

The multi-faith setting is bold but pragmatic. It focuses on service rather than reconciling all differences within a particular political stance. This is similar to a political party aiming to win an election without erasing all differences within its platform.

Jacobsen: What is your recommendation for people interested in connecting with humanist chaplaincy?

Shoemaker: Do you mean those interested in becoming a chaplain or those wanting to speak with a humanist chaplain?

Jacobsen: Both.

Shoemaker: Our biggest challenge is making people aware that we exist and are available. Once people find us, it usually is not an awkward moment—unless they mistakenly think we are part of the Humane Society and assume we only take care of dogs and cats. The word “human” has caused this confusion several times—laughs—so we clarify that we work with humans. Our issue is not about how to interact with people once they seek us out; it is about helping them find us in the first place because humanism is still a hidden worldview in many people’s minds.

If you have not read much philosophy or are unfamiliar with the broader spectrum of democratic worldviews, you may not even know what a humanist chaplain is. A study by a sociologist who is also a Presbyterian faculty member found that the majority of students—60%, if I recall correctly—knew what an atheist was, about 40% to 30% knew what an agnostic was, and only about 10% knew what a humanist was. So our issue is visibility—being found and being able to represent our worldview and our role publicly. That’s why I am writing a chapter in an upcoming book for FirstNet Press; we need to get the word out there. We have a lot to offer.

Jacobsen: What about the training programs? How are those progressing?

Shoemaker: The training program has been running for four years now. We have begun by ensuring that those who learn about us—whether through the website, talks given by chaplains, or articles written by people like you—know how to reach out. There is an application form when they inquire with the Humanist Canada Chaplaincy Committee. Once they complete that form, they are reviewed and asked to join a humanist organization nearby or one that resonates with them so they can start to build a sense of belonging within a group that identifies with humanism. This process allows them to learn about the issues, understand who we are, and form relationships.

This is how it all begins, as many are unfamiliar with our institutions and groups. After that, they receive a significant reading list on humanism, covering topics such as the history of humanism, the philosophy behind it, and chaplaincy, as well as our history. The reading is substantial, and they can also choose to become an officiant because chaplaincy and officiant roles are different. One can become a chaplain without being an officiant, which involves responsibilities like officiating at weddings, funerals, baby naming ceremonies, etc. These roles are separate, although there has been discussion about combining them.

Currently, the roles remain separate, and each has its requirements. We do have individuals who are officiants and are now applying to be chaplains, and some chaplains may apply to serve in different areas where they wish to contribute. These roles can complement each other, but they are not mandatory. Once the reading is completed, applicants must ensure they are affiliated with a humanist organization. After completing all the necessary steps and filling out the application materials, including submitting a resume and explaining why they want to become a chaplain and how they fit into the role, we conduct an interview.

The interview process lasts about two hours, and I have conducted several of them. During the interview, we delve deeper into those questions to determine whether they fit the role, assess their motivations, and gauge how well they align with the position. After this process, they are eligible to join the cohort of chaplains. They can engage with the application process while also participating in discussions with other humanist chaplains through a Zoom group run by Marie-Claire and a few others who are part of the cohort.

Marie-Claire Khadij, of course, is North America’s first military humanist chaplain. The cohort engages in intimate group discussions. Then, they undergo a four-session training program, which begins on a Saturday and runs for four consecutive days. During these sessions, we cover various aspects of chaplaincy, including creating strategies for different service areas such as universities, healthcare facilities, prison chaplaincy, and the military. Each area is thoroughly covered so they understand the nuances of each environment.

We also conduct role-playing exercises to simulate situations they might encounter in hospitals or military settings, helping them understand how to respond effectively within their governing worldview. This is in line with our multi-faith philosophy. At the end of the training, candidates are either approved or placed on an extended regimen that may include additional readings and courses, particularly if they struggle in some areas. Once they meet all the requirements, they are accredited and receive a certificate. I received mine years ago, and it proudly hangs on my wall.

That is the process. Afterward, they join the network and can volunteer or pursue a paid position. If you want to be a paid chaplain, Scott, you generally need to work in a government or prison—most often a hospital. To do this, you must undergo clinical pastoral education, which involves a two-year program. Tony had eight months of clinical pastoral education and found it challenging, but most people complete the program. Some may choose to continue, while others might stop there.

If you pursue chaplaincy in the military, the training is different, but if you want to work as a volunteer as I do, the requirements are less stringent. I volunteer as a chaplain for students because it is a volunteer role which does not require the same level of formal training.

Jacobsen: Marty, thank you so much for your time today. I appreciate it.

Shoemaker: Yes, I’m glad you got what you needed, and I also got what I needed.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.