Please HONOR the copyright of these documents by not retransmitting or making any additional copies in any form (Except for private personal use). We appreciate your respectful cooperation. ___________________________ Theological Research Exchange Network (TREN) P.O. Box 30183 Portland, Oregon 97294 USA Website: www.tren.com E-mail:
[email protected] Phone# 1-800-334-8736
___________________________ ATTENTION CATALOGING LIBRARIANS TREN ID# 068-0512 Online Computer Library Center (OCLC) MARC Record # 170892011
Digital Object Identification DOI # 10.2986/tren.068-0512
. ___________________________ Theological Research Exchange Network (TREN) P.O. Box 30183 Portland, Oregon 97294 USA Website: www.tren.com E-mail:
[email protected] Phone# 1-800-334-8736
THE SABBATH MOTIF AS A FOUNDATION FOR WEB-BASED RENEWAL FOR NAVY CHAPLAINS
A THESIS SUBMITTED TO THE FACULTY OF GORDON-CONWELL THEOLOGICAL SEMINARY
IN PARTIAL FULFILLMENT OF REQUIREMENTS FOR THE DEGREE DOCTOR OF MINISTRY
BY ROBERT JOSEPH FITKIN, JR.
APRIL 18, 2005
Copyright © 2005 Robert Joseph Fitkin Jr.
To my wife Trease who has sacrificed herself for my success in academia. Her encouragement and giving attitude made this work possible.
TABLE OF CONTENTS
Abbreviations
vi
Glossary
vii
Abstract
x
CHAPTER I: Introduction and Rationale for the Study
1
CHAPTER II: Literature Review
13
CHAPTER III: Biblical/Theological Framework
31
CHAPTER IV: Methodological Framework
68
CHAPTER V: Evaluation of Research Findings
90
CHAPTER VI: Project Overview and Future Implications
106
APPENDIX A: Intervention Response Feedback System
120
APPENDIX B: Sabbath Star..
121
APPENDIX C: Website Design Picture
122
APPENDIX D: Pathways of Renewal
123
APPENDIX E: Golden Rectangle
124
APPENDIX F: Blooms Hierarchy
125
APPENDIX G: Mayer's Dual Coding Theory
126
APPENDIX H: Subjective Evaluation Form
127
APPENDIX I: Objective Evaluation Form
129
APPENDIX J: Anecdotal Record Form
131
APPENDIX K: User Interface Record Form
132
APPENDIX L: Maslach Burnout Inventory
135
IV
APPENDIX M: MBI Statistical Comparison Chart '"
136
APPENDIX N: Sabbath Scriptures
138
APPENDIX 0: Devotional Script..
151
BIBLIOGRAPHy
168
v
ABBREVIAnONS
BDB
A Hebrew and English Lexicon ofthe Old Testament. By Francis Brown, S.R. Driver, and Charles Briggs.
BOQ
Bachelor Housing for Quarters
CBT
Computer Based Training
HTML
Hyper Text Markup Language
IRFS
Intervention Response Feedback System
KBL
Lexicon in Veteris Testamenti Libros. Edited by Ludwig Koehler and Walter Baumgartner.
NKO
Navy Knowledge Online
NIV
The Holy Bible. New International Version.
WMA
Windows Media Files
VI
GLOSSARY
Cognitive Load. The amount of information a person is capable of understanding and processing at one time. Contextual Reframe. The art of helping someone see other possible contexts in regards to traumatic events. A counselor's use of contextual reframing helps the counselee see positive, alternative ways of thinking about a situation. Contiguity Principle. Refers to the mind's tendency to seek a direction to follow and continue to follow based on directional cues. Flash-Based Tutorial. Flash is an animation software program that demonstrates how to use a feature inside an educational website. Forum. An internet website where people can come to write reflections, provide information, or ask for help from a web community of practice. Gestalt. The principle of perception that states the whole is greater than the sum of its parts; effective instructional visuals depend on creating gestalt, a total learning or performance environment (the whole) based upon the successful design and integration of all visual and instructional elements (the parts). Golden Rectangle. A golden rectangle is any rectangle with sides that have a ratio of 5 to 8. This ratio is believed to produce a balanced and pleasing (golden) image or to evoke from the viewer a sense of harmony. HTML Code. HTML is an acronym which stands for Hypertext Markup Language. HTML code uses text to describe a webpage's appearance, deliver text content, instruct the page which images to display, and provide links to other web pages on the Internet. Individual Differences Principle. A principle for online learning that acknowledges people have different ways of learning best within a website. Intellectual Domain. Intellectual domain wrestles with the issue of who owns content on the internet. With internet use becoming prominent in educational institutions, the educators want to ensure they own the content they place on the web.
VB
Intervention Response Feedback System. A structured outline of response for an online Sabbath friend. Kilpatrick's Model of Evaluation. Kilpatrick proposed four levels of measuring effectiveness of training. Each level asks a different question when constructing questionnaires for information gathering. The first level of evaluation asks the question "Did those participating in training like it? (Reaction)" The second level of evaluation asks the question, "Did those participating learn something? (Learning)" The third level of evaluation asks the question, "Did participates apply the information? (Behavior)" The fourth level of evaluation asks the question, "Did participates retain the information over at least a two year period? (Results)" Mayer's Dual Coding Theory. Mayer's dual coding theory advocates that seeing a visual representation in combination with an audio element will increase long-term retention in memory, i.e., learning. MP3 Player. An MP3 player is a device for playing audio files on the web. Navy Knowledge Online. Navy Knowledge Online (NKO) is the official Navy website for information and training for both active duty and reserve components. NKO also provides official online training for career progression. Paradoxical Reframe. A counseling technique used for those who refuse or incapable of change. For example, instead of instructing an insomniac to sleep, the counselor would instruct the patient to stay awake. Pontificate. To speak or behave with pompous authority. This word literally means to speak as if you had the authority or prestige of the Pope. Proximity. Refers to the mind's tendency to group elements based on their closeness to each other. Raster Graphics. Graphics made up of a collection of pixels and edited by changing pixels. Saul's Armor. This phrase is Dr. Ray Anderson's allusion to spiritual growth. Saul's armor emphasizes the need to grow to the size and protection as large as King Saul. The story is from the classic Bible story of David and Goliath. Schemas. A framework or scaffold structure for design and implementation of the online spiritual renewal program. Screen Design. The art of designing a webpage that does not create an adversarial relationship with technology.
Vlll
Spatial. Pertaining to, involving, or having the nature of space. Spatial is in reference to a webpage designer's decisions on how graphics and texts will work together and how much space each element on the webpage will be allocated. Split Attention Principle. The principle in online education that states the use of audio and visual elements at the same time causes a dividing of the learner's attention (split attention). For example, reading the Bible while listening to the Bible would hinder long-term retention. TAP. The acronym that stands for tools, actions, and perceptions. Tools are the basic elements of design, including type, shape, color, depth and space. Actions are what one does with tools; actions include contrast (as in contrasting colors). Perceptions refer to how one's mind recognizes information using figure/ground, hierarchical, or gestalts principles. Vector Graphics. Graphics formed by vectors (mathematical formulas) and edited by changing the outlines and fills of a shape.
ix
ABSTRACT Web-based Sabbath renewal sought to determine iftechnology could facilitate ongoing spiritual nurture for Navy chaplains. Online renewal used Sabbath themes to provide web-based content. To facilitate accountability and chaplains' desire for fellowship a "Sabbath friend" was created. The MBI Human Services Survey instrument determined the success of web-based renewal. Overall, MBI found chaplains decreased their feeling of burnout and increased their feelings of ministry accomplishment. The online Sabbath renewal project was a first step to provide Navy Chaplains a viable opportunity to continue their spiritual vitality in arduous duty assignments around the world. The evaluation of the web design was a secondary goal. Using Likert scales, the evaluation measured technical aspects of web-based design such as cognitive load, aesthetics, and navigation. The online renewal website successfully helped chaplains with spiritual renewal/awareness that resulted in greater feelings of accomplishment in ministry. The results of this project also offered hope for the future application of web-based renewal for everyone in the helping profession. In the end, his project accomplished a new method for facilitating the ancient need for spiritual renewal.
x
CHAPTER I INTRODUCTION AND RATIONAL FOR THE STUDY
Feeling abandoned, tired, and lifeless Chaplain Smith became overwhelmed with his own spiritual poverty. He searched for the right words to give hope to the crew, but nothing came to him. Spiritually, emotionally, and mentally there was nothing left to give to those whom he was called to serve in the Navy. So many things were expected from him, and so many things were tearing at his soul regarding his own inner struggle with sanity. Eight months had passed since leaving America, his wife, children, and close friends. His former life seemed like a distant memory as the chaplain looked around his paltry, cramped stateroom and stared for long periods at the latest pictures of his children. Chaplain Smith was ready to go home and expected to be reunited with his family in two days. Suddenly, the captain of the ship started speaking to the shipboard personnel over the intercom system. "Shipmates, this is the Captain speaking. I don't know of any good way to tell you bad news, but we have orders to tum our ship around and deploy to Iraq." Anger, shock, horror, and melancholy overwhelmed Chaplain Smith. "If I feel this way, what must my Marines and Sailors be thinking?" The Navy Chaplain prayed, "Oh God, how can I go on? Have you forgotten us? Have you forgotten me? I don't know if I can handle this!" Chaplain Smith collapsed on the floor and wept bitterly. Although depleted spiritually, the chaplain would continue to help others.
1
2 Modem military chaplaincy is a stressful profession. Recently, a group of forty Navy chaplains spent a day in reflection in an event entitled "Homeland Security: SelfMinistry Through Self-Understanding." During this event, the facilitator shared his personal perspective regarding his struggle to maintain spiritual discipline and asked if others faced difficulty, too. At the conclusion of the day many chaplains in attendance confessed their embarrassment at finding little time for self-care. While chaplains felt relief that they were not alone in their suffering, many wondered what could help. The Department of the Navy places a high premium on spiritual readiness for Marines and Sailors. The chaplains' ministry in the military is to meet spiritual needs of military personnel and their families. Doing so, they often ignore their own needs and leave themselves in a state of decay because of the crisis nature of their work. During Operation Iraqi Freedom, some Navy chaplains refused to cross the border into Iraq. Many chaplains who remained in the country reasoned that their colleagues who refused to enter the war decided against it because of an intellectual process. Nevertheless, other chaplains speculated that their stance had more to do with a lack of spiritual strength.
A Spiritual Reality Must be Present The story of Chaplain Smith is typical and illustrates the need for military chaplains to be at their spiritual optimum in order to accomplish their ministry mission despite their own personal challenges. While chaplains can function administratively and professionally with a cold or distant relationship to God; the strength to shepherd others, especially in times of stress and danger, must come from a vital spiritual reality. A great need exists for a practical way to provide spiritual help for chaplains in need of nourishment and direction.
3 Chaplains Need Time to Reflect and be Restored The biblical and theological foundations of the Sabbath provide promise for restoring chaplains. When the word "Sabbath" is mentioned, images of the seventh day of creation, a day of rest, and an opportunity to worship God in spirit and truth come to mind. Dr. Ray Anderson believes that the Lord speaks and/or acts from the creative juices of rest. 1 Thus, Sabbath rest can open the creative flow of ministry inwardly and outwardly because "Sabbath is an invitation to imagine our life differently.v' Sabbath has a greater meaning than "rest." The biblical concept of the seventh day reflects the inner logic of the covenant between God and Moses at Mt. Sinai. Anderson's logic is that the covenant or the grace of the Sabbath changes the creation account from God's finished work of creation to a creative conclusion with more to come. "We need to remember that it was revealed in the command given at Mount Sinai before it was written in the creation account. Exodus is prior to Genesis ..., and in this case the Sabbath as commandment is prior to the Sabbath as creation story.,,3 By design, the covenant and the grace of the Sabbath are often an invitation to end one day of ministry before initiating another. Therefore, the Sabbath stirs the creative juices and revitalizes the soul for future ministry.
1 Ray Anderson, The Soul ofMinistry (Louisville, Kentucky: Westminster John Knox Press, 1997), 60. Z
WaIter Brueggman, Finally Comes the Poet (Minneapolis: Fortress Press, 1989),
97. 3 Ray Anderson, Soul, 61.
4 Chaplains Deal with Complex Ministry Experiences Chaplains need opportunities to process their complex ministry experiences. During the Iraq war, daily opportunities to process crisis ministry events were not available. Generally, chaplains placed in isolated duty assignments without ability for reflection and mentoring found themselves feeling abandoned and experienced a loss of enthusiasm for military ministry. During the Iraq war in March-April 2003, chaplains were required to provide ministry within a 1,000 square mile radius during combat operations. Therefore, chaplains performing ministry in Iraq were traveling constantly on convoys or any other guarded means of transportation. Chaplains' constant moving meant that they would only see one another in passing, and certainly not for any longer than one day. Military ministry often includes exposure to servicemen who experience suicidal ideation, homicidal ideation, battle fatigue, shock, or recovery of war casualties. Ministry encounters with suicidal ideation and homicidal ideation are not new to traditional forms of ministry within the church, but military ministry faces a much greater intensity of it. On the other hand, chaplaincy is unique when compared to traditional pastoral ministry because pastors will normally not deal with such issues as battle fatigue, shock, and physical recovery in war. Lieutenant Carey Cash's account of his ministry experience illustrates the complexity and intensity of ministry on the front lines: With the prospect of war looming, I wanted more than anything for the men to know that despite the fears that assailed us all, God would give us the bravery we needed to do whatever our country might call us to do ...That night we prayed together that God would grant us the same
5 reckless faith Jesus had demonstrated when, looking death and the Cross right in the face, He said to His Father in heaven, "Thy will be done.?" Marine ministry is also combat ministry. The following story is an illustration of it from Chaplain Cash's book A Table in the Presence. His battalion would cross the Iraqi border that night: They had lost one of their leaders, and it was only the first day of the war. Even though we were all fully aware of the potential for death and injury threat war brings, there was no way any of us could have been prepared for the feelings that swept through our hearts and minds when he died. Childers' platoon was devastated as they watched the lifeless body of their lieutenant being loaded onto the helicopter medevac.' Chaplain Cash helps express the uniqueness of chaplaincy ministry as a ministry that is intense and vital to instilling hope within young men and women in war and other crises while serving abroad. These crises are opportunities God uses to make right the soul and change sailors and marines into his image. The drawback with this kind of ministry is that it does not provide easy access for chaplains to find resources for their own spiritual renewal and mentoring.
The Military Contexts as Antithesis to Renewal Chaplain deployments in the Navy on board ships or with Marine Corps units have increased from six-months to seven-months. Often deployments are extended to nine months. During these deployments, chaplains are constantly working to help men and women deal with emergencies either at home regarding finances and/or relationship trouble with family members, or chaplains help sailors and marines work through fears of
4
Carey H. Cash, A Table in the Presence (Nashville: W Publishing Group, 2004),
5
Ibid., 90.
87.
6 death or work relationship issues between juniors and seniors or peer to peer conflicts. A chaplain counseled 7,000 people on his last deployment; this left little or no time for nurturing his own soul. Navy deployments before 9/11 occurred for six-months with an intermission for one year. Now chaplains returning home from a seven month deployment are required to start preparing for redeployment immediately upon their return to the United States. Chaplains coming home from deployments have no time to rest because they must prepare for the arduous deployment once again. Increased deployments are required in order to fight the Global War on Terrorism (GWOT), but the result is a spiritual blockade, which effects chaplains' ability to stay spiritually "healthy." Professional development training courses (PDTC) are the greatest opportunity for renewal within the chaplaincy. The professional development staff works for the Chief of Chaplains Office and sponsors an annual training event for chaplains focusing on growth and renewal. Unfortunately, the PDTC is not practical for chaplains who are assigned to military venues too far away to attend. In addition, travel funds are not available as they once were because of the GWOT. Admirals are directing funds to the war effort that normally would be used to attend conferences, retreats, and training. To overcome the lack of funding, the Navy has implemented asynchronous training and/or reduced the number of trainings days available for chaplains to attend by using distributive learning methods.
7
Finding Ways to Help with Spiritual Renewal
Multimedia's possible influence A possible avenue of help may be in the utilization of electronic media. Currently, chaplains are providing ministry in a variety of places that include Africa, the Balkans, Iraq, and the Philippines. Spiritual direction through electronic means is a logical way to provide help because it is asynchronous and globally available. Currently, the Navy chaplaincy is exploring greater use of technology via the Internet. This follows the Navy's lead toward e-learning and gaming technology known as Navy Knowledge Online (NKO). The internet is available to most chaplains and is currently in use for Computer Based Training (CBT) for the annual professional development course. In addition, the Navy chaplaincy has purchased technology that has established a distance education site at Naval Chaplains School. The U.S. Navy has moved to an online educational platform called Navy Knowledge Online (NKO). The system is, " ... designed to be accessible to all Sailors, active duty, reserve and retired ... whether on the job, on the road or at horne."? NKO also enables Marines and Sailors to progress in their profession even in the most remote duty assignments. Ultimately, the hope ofNKO is to empower its military members to become professionally and personally successful. The leader ofthe Navy's integrated learning system, Rear Admiral Kevin Moran states, "It is going to allow Sailors to take
Navy Journalist First Class Petty Officer Walter, "N@VY KNOWLEDGE ONLINE," CHIPS Magazine (Spring 2003): I 6
8 advantage of the tools and opportunities available to them no matter where they are stationed.'?"
Research Topic and Questions This study sought to evaluate an educational intervention for chaplains using online resources for spiritual renewal. A chaplain can function administratively and professionally with a cold or distant relationship to God, but the ability to shepherd others, especially in times of stress and danger, must come from a vital spiritual reality. The modem chaplaincy is a stressful and demanding profession which often denies chaplains of the opportunity for critically needed spiritual revitalization.
Research Questions This study investigated how digital media can foster spiritual support and renewal for active duty chaplains in the United States Military. The following research questions were used to guide this inquiry into the possible use of online spiritual direction for Navy Chaplains: 1. What biblical and theological issues are pertinent to this study? 2. What are the unique contextual factors affecting the spiritual vitality of
military chaplains on active duty? 3. How can digital media influence the process of spiritual support and direction? 4. How can effective spiritual support be evaluated?
7
Ibid.
9 Goals for Asynchronous Renewal The goal of this pilot project was to renew chaplains personally, which facilitates godly perspective and effectiveness during daily ministry events. It included essential principles of Sabbath renewal in order to accomplish the following goals: 1. 2. 3. 4. S. 6. 7.
Chaplains have a scheduled Sabbath routine established. Chaplains desire to continue with the routine of Sabbath beyond the experiment. Chaplains feel a stronger sense of accomplishment at work. Chaplains have a greater appreciation for the depth of Sabbath meaning. Renewal adds to the day rather than takes from it. Chaplains see online renewal as a valuable resource available to them. An adversarial relationship with technology does not occur. Navy chaplains were chosen from the Christian faith since they comprise the
majority of Navy chaplains. These chaplains were chosen from the Navy Northeast Region. Assessment inventories were given to measure initial attitudes and feelings about ministry before and after the online renewal project. Nine chaplains were chosen to participate in technology driven spiritual direction lasting for a period of four weeks. The moderator of the website acted as a "Sabbath friend" who kept in touch through public and private forums, journals, phone conversations, and e-mail.
Theological Framework The theological framework for this study was that the Sabbath would provide a basis for renewal and content for the website. The Sabbath is a stopping point and a place of rest which allows chaplains to imagine their lives differently. A spiritual observance of the Sabbath brings closure to daily activity and acknowledges that God is working behind the scenes on chaplains behalf. By observing a daily Sabbath, the chaplain maintains spiritual vitality in his or her personal life that influences professional life.
10 Psychological Framework The psychological framework used for the online renewal program was reframing. Reframing was used to help chaplains see life differently and/or change their lives in a positive direction. Using language to provide spiritual guidance for renewal, the psychological reframing model helped chaplains become more mindful of God in their lives. Chaplains' experience reframing from their online Sabbath friend which resulted in a greater positive outlook for daily ministry activities. Paul Watzlawick, a reframing theorist, was the source for the cognitive model used for spiritual feedback during the project.
Evaluating Spiritual Support Anecdotal records were kept in order to tell the "human story." Participants in the interactive multimedia project used this instrument to journal noteworthy events or problems with the technology that offer immediate feedback regarding the spiritual process. The anecdotal record form was completed immediately after a critical event occurred. Interviews are an effective means of collecting data about learners. The interviews used obtained quality information which gave insights to the effectiveness of digital spiritual awareness. Questionnaires were used to test chaplains' initial perceptions of spiritual renewal throughout the internet experience. The summative evaluation that measured the effectiveness of web-based spiritual renewal followed the first two levels of Kirkpatrick's four-level model of evaluation: reactions, learning, behavior, and results. In other words, the evaluation process discovered whether chaplains liked their first experience with web-based Sabbath
11
renewal and if they learned from it. The last two levels of Kirkpatrick's model (i.e. whether or not chaplains applied it immediately after structured experience and maintain it for at least two years after training) were not applicable in this research project. To that end, an MBI Human Services Survey provided information regarding how chaplains viewed or perceived their ministry and the people with whom they work closely." The survey was administered to chaplains at the beginning of the project and at the end of the project to see if Sabbath renewal increased quality of life. 9
Concluding Remarks This study was a pilot project that investigated how digital media could provide spiritual support for active duty military chaplains. The project also experimented with providing effective spiritual direction through a Sabbath friend. Because e-spiritual renewal was asynchronous, chaplains had maximum opportunities for nurturing and mentoring either at home or work. Chapter Two examined design principles of an effective web-based spiritual renewal program for chaplains based upon review of current literature. In Chapter Three, the Sabbath was examined within the context of the Old Testament, non-Canonical books, and the New Testament. Then Sabbath themes were derived from those texts. The themes formed principles for spiritual renewal. Chapter Four provides an overview of the project design from the beginning to end and how it would be implemented and
8
See Appendix L.
For results of the MBI administer before and after the start of the project see Appendix M. 9
12 evaluated. Chapter Five reports the results of the web-based spiritual renewal project and Chapter Six examines future application and research possibilities.
CHAPTER II LITERATURE REVIEW
Introduction This literature review is the information base used to inform the design and implementation of the web-based spiritual renewal project. The first section of literature provides a review of educational design templates for the Internet. The second section of the literature review examines methods of counseling and/or methods to provide simple feedback for those participating in online spiritual renewal. The last section of literature review examines the spiritual resources available for the Sabbath friend and the writer of this paper for spiritual matters that could occur on the World Wide Web (WWW).
Technology Based Educational Research Recent advancements have opened up new uses of technology to make education accessible to everyone online. The use of the internet goes hand-in-hand with the use of new technology, and most of the military personnel, including Navy chaplains, have internet access. Therefore, the opportunity to use technology to help military chaplains is promising. A large amount of research has tested the use of technology in education. This writer reviewed online educators such as Michael Macaulay, Richard Hall, Richard Mayer, and Kendall Hartley to find the best way to create web-based learning via the internet that would be applicable to a spiritual renewal website.
13
14 Michael Maculay's research using guided imagery fits nicely with possible ways to reduce fears of technology and increase learning online. Guided imagery could help chaplains embrace the use of technology for spiritual renewal. Maculay's experiment consisted of a small group of thirty men and women, which by virtue of its small sample limits its statistical significance. Nevertheless, about 30 chaplains were the subject of the summative evaluation in September 2004. The study found that learning or recall of information doubled when doing imagery exercises before each module of learning.' Imagery exercises are like guided meditations that sooth and relax the learner before entering an online module of learning. Learning objectives in this experiment remained within the knowledge and comprehensive levels of Bloom's hierarchy.' Richard Hall is a prolific writer in the area of instructional design for websites. He recently reviewed the literature with an attempt at synthesizing best ways to present material on the web. This article was also helpful in suggesting resources for further research into an educational development template. Hall's organizational framework is an amalgamation of his own research and emphasizes the use of a modular environment that contains short information units and graphical representations. In addition, he encourages the use of "real life" activities that focus on application knowledge
questions.' Chaplains are a unique breed of people who are inquisitive by virtue of their
) Michael Macaulay, "Embedding Computer-Based Learning with Learning Aids: a preliminary study," International Journal ofInstructional Media 29, no.3 (2002): 206. 2
See Appendix F.
3 Richard Hall, "Usability assessment of a Web-Based Learning System for Teaching Web Development: A Progressive Scaffolding Approach," E-Journal of Instructional Science and Technology, no.2 (1999): 5.
15 profession. Quizzes are used to evaluate students' progress and serve as a means to motivate and keep students focused. Hall calls this kind of template an "advanced organizer. " Mayer and Moreno's article urges the use of technology from a grounded research theory: "A reasonable solution is to use instructional technology in ways that are grounded in research-based theory."? This article suggests three important cognitive processes: selecting, organizing, and integrating. These processes were the fabric of the learning process for the 2005 Professional Development Training Course (PDTC) and were a good foundation for facilitating spiritual renewal through an interactive electronic template. These processes mesh well with Richard Hall's framework for understanding web design mentioned earlier. In addition to his dual coding information processing theory, Mayer outlined several important principles to help produce quality web training. The important principles that applied to the web-based Sabbath renewal project are the individual differences principle, split attention principle, and the contiguity principle. The principles are not particularly profound, but were succinct guidelines for quality control of the project. The individual differences principle by Mayer is in line with a study by Kendall Hartley and Lisa Bendixen: "According to a cognitive theory of multimedia learning, students with high prior knowledge may be able to generate their own mental
Richard Mayer and Roxana, "A Cognitive Theory of Multimedia Learning: Implications for Design Principles," Department ofComputer Science and Software Engineering, 1998, , (assessed July 9, 2004). 4
16 images.r" In other words, the more familiar chaplains are with web-based learning that uses visual aids, the more comfortable chaplains would be to adapt or create their own imagery for learning. Chaplains have many different levels of expectation with regards to multimedia medium and a reasonable allowance was considered, i.e., encouragement to create their own mental pictures if the one offered in the Sabbath renewal does not meet the chaplain's particular need. The split attention principle suggests that learning is hindered when using both audio and visual elements online. For example, when reading the Bible online there should not be a narrative of the same passage playing in the background. For our context, the contiguity principle suggests that the learner will form habits of renewal intuitively when there is continuity within the design of the website. Doolittle concurs with Mayer when he states, "Investigating the effects of multimedia on learning and performance requires a solid foundation in learning theory. A theoretically-grounded investigation of multimedia allows one to draw conclusions relative to the leamer, rather than attempting the slippery slope of a media comparison.t" His work is a reinforcement of Mayer's cognitive load theory in which he expounds his
Kendall Hartley and Lisa Bendixen, "The Use of Comprehension Aids in a Hypermedia Environment: Investigating the Impact of Metacognitive Awareness and Epistemological Beliefs," Journal ofEducational Multimedia and Hypermedia 12, no.3 (2003): 281. See also Richard Mayer and Roxana Moreno, Cognitive Theory, 4. S
Peter Doolittle, "Multimedia Learning: Empirical Results and Practical Applications," In Teaching Online in Higher Education Online Conference held in Fort Wayne, Indiana, November 12-14, 2001, by School of Arts and Sciences, Purdue University, . (Accessed April 12, 2004). 6
17 previously discussed theories." From these theories, the CBT has had a solid foundation from which to build an online spiritual Sabbath website module for Navy Chaplains. Doolittle's research article gives a snapshot of possible ways to present a spiritual renewal website that was useful as the project developed. Kendall Hartley and Lisa Bendixen researched ways that affective computer based learning aids could impact people with different core beliefs about knowledge. This was pertinent because of the associated high level of thinking that chaplains routinely use by virtue of their profession. Therefore, the hope was that learners would take advantage of tutorials in web-based spiritual renewal. Hartley and Bendixen found that chaplains with higher cognitive ability, or who had regulation and knowledge of their own cognition, would effectively use the help menu for facilitating learning such as an advanced organizer or other links within a Macro-Media Director-based program." This research also emphasized that the CBT could act as a helpful review for remembering hope even after the spiritual renewal experiment. The technology based educational research literature suggests participating chaplains would first gravitate toward video elements of a spiritual renewal website. Videos are not feasible because they consume a large amount of space on the internet. Chaplains using video elements on the web in places such as Iraq would find it impossible to download and play. The research suggests the second choice of online users would be simple text and the third would be static graphic elements. Although not preferred, text is still an effective way to facilitate spiritual renewal. The literature
7
Richard Mayer and Roxana Moreno, Cognitive Theory, 6.
8
Kendall Hartley and Lisa Bendixen, Use ofComprehension, 275.
18 review also suggested that the best way to retain information is through using audio and visual elements at the same time, e.g. a text file and an audio file. Thus, Mayer's dual coding theory was applied by incorporating audio files, plain text, and graphics." These elements do not use a large amount of space on the web, which was a primary consideration for this project.
Affective Domain A chaplain's attitude can impact learning according to a study by Astleitner and Hufnagl. They attempted to use the ARCS model to improve learning in a CBT environment. The research used a combined covariance by examining the effects of Situation-Outcome-Expectancy (SOE) with the application of the ARCS model to increase learning. There was a significant increase in learning with the ARCS embedded within CBT and those with high SOE. There was no significant difference with those having a low SOE even when using the ARCS model for motivation. 10 One idea that was considered was to have an animated help feature for the chaplain with little understanding of the multimedia environment. The problem is that animation or moving objects could be a distraction to learning. Though for this project it was not feasible, the research by Graig, Holson, and Driscoll demythologizes the notion that, "the presence of an onscreen agent did not produce split attention effects on any of
9
See Appendix Band G.
10 Harmann Astleitner and Manuela Hufnagl, "The Effects of Situation-OutcomeExpertancies and of ARCS-Strategies on Self-Regulated Learning with Web-Lectures," Journal ofEducational Multimedia and Hypermedia 13, no. 4 (2004): 363
19 the four measures that were evaluated (retention, matching, transfer, multiple choice)."!' The animation help feature encouraged the use of a gently moving ocean scene that could help lower anxiety concerning web-based content. 12 Nevertheless, with this experiment and others'r' it is clear that web based environments are more effective with pictures. All recent research concluded that pictures, moving graphics, and auditory elements are the preferred method for presenting multimedia material. The verbal and imaginal elements that place material in realistic settings are crucial in web-based
learning." The authors draw upon design principles from Barab and Duffy. The most important principles that emerged for web-based spiritual renewal were: 1. 2. 3. 4.
Doing domain-related practice Ownership of inquiry Dilemmas are ill-structured The learning context is motivating
These correlate with Mayer's principles of learning theory that also found it was important to place web based learning in a realistic context chaplains could identify with
Scotty Graig, Barry Gholson, and David M. Driscoll, "Animated Pedagogical Agents in Multimedia Educational Environments: Effects of Agent Properties, Picture Features, and Redundancy," Journal ofEducational Psychology 94 (2002): 430. II
12 Michael Macaulay, "Embedding computer-based learning with learning aids: a preliminary study, "International Journal ofInstructional Media 29, no. 3 (2002): 208.
13
Richard Mayer and Roxana Moreno, Cognitive Theory, 4; see Hall, Usability,
5. 14 Riedel, Jens, Gail Fitzgerald, Franz Leven, and Burkhard Toenshoff, "The Design of Computerized Practice Fields for Problem Solving and Contextualized Transfer," Journal ofEducational Multimedia and Hypermedia 12, no. 4 (2003): 377398, also Harmann Astleitner and Manuela Hufnagl, Effects of SOC, 270 and Richard Mayer and Roxana, Cognitive Theory, 4.
20
from their own experience in military ministry. 15 The results of the research indicate contextual centered learning is ideal. It is also true that there is a natural tension between technology and instructors because of intellectual domain. The secondary goal of this training was to reveal the possibilities that CBT can provide for chaplains so that, " ... knowledge gained through the cases can be ... reconstructed and transferred beyond the learning system environment to professional practice contexts. 16 Sarah Horton provides a practical guide to developing sound course web sites." Specifically, she provides choices for developing a schema for spiritual renewal. Schemas are important for implementing a philosophy for web-based learning. The schema used will determine where pages link so that an ebb and flow occurs that coincides with learner analysis. Horton's models for website layouts work hand-in-hand with content to immerse the learner in a designed reality. Creating web sites requires understanding of underlying principles to ensure poor use of webpage elements do not contribute to an adversarial relationship between the user and technology. Linda Lohr emphasizes the important use of graphic design for retention in which she is in agreement with researchers such as Mayer, Horton, and Doolittle. IS
15
Harmann Astleitner and Manuela Hufnagl, Effects ofSOC, 365.
Riedel Jens, et aI., The Design, 380; Harmann Astleitner and Manuela Hufnagl, Effects ofSOC, 270. 16
Sarah Horton, Web Teaching Guide: A practical approach to creating course websites, (New Haven, Conn.: Yale University Press, 2000), I. 17
Linda L. Lohr, Creating Graphics for Learning and Performance: Lessons in Visual Literacy (Columbus, Ohio: Merrill Prentice Hall, 2003), 144. IS
21 She provides great insights and guidelines to ensure one's vision is in harmony with principles of web design. The affective learning principles that were used in this project are domain-related practice and ownership of inquiry. The principle of domain-related practice suggests that spiritual renewal must fit the context of the chaplain. Devotions for online renewal used contextual ideas to facilitate this process. The second principle chosen for this project was ownership of inquiry. This principle suggests that chaplains who are able to provide input online to either other participating chaplains or the Sabbath friend are more apt to participate on a regular basis and learn more from their experiences online.
Psychological Framework The psychological framework for web-based renewal is a key for helping chaplains discover spiritual renewal and awareness. Authors that were used to provide understanding within this area are Jay Haley and Paul Watzlawick. Haley offers a review of helping strategies in psychology, and Watzlawick helps with defining the specific branch of psychology for cultivating spiritual renewal. Haley provides a review of the different ways of helping people, including hypnosis, directive, awareness therapies, and the use of paradoxes. Other fields in psychology that dealt with abnormal behaviors such as schizophrenia were not within the scope of this project because our presumption was that chaplains do not primarily work with mentally ill people in the Navy. The most useful aspect of Haley's work is the concept of awareness therapy, which is non-directive in nature. This form of helping rejects directive therapy because it is suggested it only helps with the symptoms but does
22 not facilitate real change." In addition, non-directive forms reject the idea of telling someone how to change. Thus, change is a process that takes time to become aware, and then awareness empowers people to do something different, i.e. in a more effective, better way. Watzlawick is a reframing therapist who sees language as the key to change. "Reframing operates on the level of meta-reality, where, as we have tried to point out, change can take place even if the objective circumstances of a situation are quite beyond human control.'?" This is ideal to help chaplains gain a positive perspective on daily ministry activities under any circumstances. Reframing is the suggestive use of language to alter thinking in a chaplain's personal and professional life. This worked in harmony with non-directive guidance on the web page to suggest reflection on possible alternatives to thoughts produced from bad feelings that ministry sometimes fosters. A coauthor of Change, Paul Watzlawick wrote in 1983 about how people use their mental mind-frames to produce unhappiness in their lives. Often the loudest voice inside our psyche controls our lives. Watzlawick speaks of four games with the past that people play: seeing the past with rose color glasses, use the past to not see the present, see past failure as a reason to continue with dysfunctional behavior, and/or when the solution becomes the problem. An extreme example of "rose colored classes" would be someone who interprets horrible abuse as something that helped and shaped their success.
19 Jay Haley, Strategies ofPsychotherapy (New York: W.W. Norton & Co., 1990),68.
20 Paul Watzlawick, John Weakland, and Richard Fisch, Change: Principles of Problem Formation and Problem Resolution (New York: W.W. Norton & Company, 1974),74.
23 Those that only see the past want to escape their present difficulties. This is a temporary solution and prevents the exhausting hard work of conflict reflect resolution, which is the only way to provide for a long-term solution. Others desire to use the past as permission to continue to do the wrong thing. An extreme example of this would be people who refuse to stop destructive behavior because their parents were successful even though they destructively behaved. Finally, an example of when a solution becomes the problem is when the person tries the same solution that does not work again and refuses to try something else because of a fear of failure. These concepts create possibilities for reflection within an electronic environment. Watzlawick's theories of change have been chosen for the online renewal program for chaplains. The specific approaches chosen were contextual and paradoxical reframing. These two approaches offered the most hope because they emphasized the power of language to help with transformative thinking. The presumption for this project is that transformative thinking help chaplains toward a Spirit perspective of daily ministry events. 21
Forms of Contextual Reframing Redirect Reframing
Using redirect reframing provides help to chaplains by giving less attention to the pressure of performance and more attention to inward control of their spirit. Using the reframing principle, which uses words to help create different mental principles in a colleague's life, the Sabbath friend provides agreement and calls attention to choices he
21
Romans 12:1-2 NIV (New International Version).
24 or she has which pertain to the chaplain's situation. When the Sabbath friend is able to see and/or sense from online reflections that an online chaplain is responding positively to this redirection, the help has been successful. Contextual Reframing Another reframing method is contextual reframing. Contextual reframing can also be described as "counterthinking." Counterthinking or contextual reframing frees chaplains from rigid thought patterns, allowing them to respond differently within the context ofthe work environment. "Just as exercise substitutes healthy for unhealthy behavior, counterthinking replaces troubled thoughts with more positive ones.,m Ultimately, contextual reframing looks at events and situations from a variety of perspectives. The significance of events varies depending on the meaning assigned. Events have significance when they are given meaning. A rainstorm may be good news if you are a farmer and your crops need rain, but bad news if you are planning a picnic. Content reframing changes assigned meaning of the contents of the circumstance. For example, it may bother a person for a stranger to come ask for his or her car keys; but the same person probably would find it acceptable for a close friend to make the same request. A meaningful reframe changes the meaning of the circumstance. Important reframe questions are "What else could this mean?" "Where could this behavior have a positive impact on the situation?" The ability to reframe well will give moderators much greater
James O. Prochaska, John C. Norcross, and Carlo C. Diclemente, Changing for Good: A Revolutionary Six-State Program for Overcoming Bad Habits and Moving Your Life Positively Forward, (New York, N.Y.: HarperCollins, 1994), 180. 22
25 communication flexibility. Another way to reframe is to examine the situation from the Sabbath friend's view and then from the Sabbath observers point of view. This could continue for every party involved in order to gain a better perspective for feedback.
Forms of Paradoxical Reframing Paradoxical Advertising
Paradoxical advertising's basic philosophy is to encourage the chaplain to go public or "advertise" the issue that he or she is trying to hide" Using this reframing technique the "Sabbath friend" would encourage chaplains to be honest with others to whom he or she is accountable. One example would be a personal crisis at home that is having impact on the chaplain's ability to maintain normal levels of professional ministry. Concealing issues only causes unintended consequences. Sabbath time is an opportunity for Sabbath friend to dialogue within a cyberspace environment in a safe and acceptable way. This dialogue would include paradoxical questions and encourage further dialogues between chaplains that build trust over time." Paradoxical Goal Setting
The Sabbath friend in paradoxical goal-setting confronts utopian problems that occur when chaplains create unrealistic goals. Intervention would suggest that the best way to deal with such a problem is to carefully and tactfully point to absurdities in the hope that the chaplain will see the logic. Unfortunately, there is a wide gulfbetween utopian beliefs and common sense. The reframing strategy is to accept the lofty goals in
23
Watzlawick, et aI., Change, 124-127.
24
Ibid.
26
principle, but then find them not being large enough; this causes the chaplain to create goals that are more realistic. Thus, the chaplain should respond with far less utopian goals and begin talking in terms of taking a "first step" toward achieving success. Paradoxical goal setting is capable of helping chaplains in balancing between ministry life and home life. 25 Paradoxical Deals Paul Watzlawick calls the next paradoxical intervention the "Devil's Pact." For some chaplains their problem is a delaying of necessary action involving some risk and inconvenience. These possible fears of failure might arise due to new projects assigned by senior chaplains or perhaps in dealing with a chaplain's assistant as a division officer rather than a pastor. A paradoxical deal is a strategy, which allows the moderator on the web to deal with the dilemma by avoiding it altogether. 26 The goal of the feedback is to talk about a plan, but no details. The online Sabbath friend encourages chaplains to make a deal to do something different no matter how difficult. The concept behind feedback though is not to give answers. For this project, it is enough to facilitate dialogue in order to give non-directive feedback." In BriefPastoral Counseling, Howard Stone aligns clinical counseling approaches with approaches to spirituality. Stone offers a necessary understanding of imagery approaches that fit well with Maculay's research into the use of visual aids to help the learning process. Stone provides an interesting spiritual direction exercise that
25
Ibid., 152-154.
26
Ibid., 155.
27
Ibid., 157.
27 compliments web-based renewal. "Imagery has long been a part of spiritual exercises intended to heighten one's relationship with God.,,28 The author suggests using Scripture as a means of facilitating guided imagery which was an excellent approach for Navy Chaplains. Stone also provides techniques for using words to reframe thoughts; thus, changing feelings that heal more than hurt the client. Communicating with chaplains online was a potential challenge because of the inability to see body language, i.e. whether or not a person crosses their arms and/or has a sad, happy, or angry face. The principle of contextual reframing suggests that using descriptive text to create teaching moments for online renewal will produce change. The goal is to encourage right thinking toward a more positive mind-frame. This would empower chaplains to respond better to traumatic ministry engagements or day-to-day administrative issues.
Spiritual Resources Ray Anderson life's work forms around the concept of "practice" versus "praxis" of ministry. In one of his writings, The Soul 0/ Ministry, he views the activities that occur in the lives of spiritual leaders coming from a fresh spring of "being" in God's presence. What is interesting is his belief that the Sabbath is essentially the beginning of ministry and not just the end of our toil. The theological innovation is the belief that the Latin term ex nihilo is a form of Sabbath. In addition, he intuitively believes that pastors or
28 Howard W. Stone, BriefPastoral Counseling: Short-term Approaches and Strategies (Minneapolis: Fortress Press, 1994),92.
28
caregivers are, "pretty well-equipped for ministry, though some of us have never grown to fit "Saul's armor.,,29 The primary means of growing into Saul's armor is the Sabbath. Alan Jones writes about spirituality that comes by way of the desert. In the desert way, Jones describes three phases: (I) look; (2) weep; and (3) live. This process encourages looking honestly at the truth in our lives, which will produce the fruit of pain, which eventually turns to joy. Many of these would find much in common with the way of the Sabbath, i.e. the need for detachment (time for self and God) and/or to remember (Genesis 2:2-3, Deuteronomy 5:12-15). His book uses the art ofreframing through classic concepts of discipleship that fits well with the use of cognitive reframing.
Sabbath: Restoring the Sacred Rhythm ofRest by Wayne Muller is a practical book that speaks about the tradition of the Sabbath including similar traditions from other non-Christian groups. Muller suggests insights and ideas for Sabbath activities that would be meaningful to chaplains. He appeals to chaplains' appreciation for other traditions, but also provides understanding that the Sabbath is an important principle, which needs to become habitual. Another work by Muller Sabbath: Finding Rest, Renewal, and Delight in Our
Busy Lives offers themes for the practice of Sabbath rest. Each themed section of this book is a series of exercises for Sabbath rest. These exercises provided choices for content for the web-based spiritual renewal website. As in Muller's previous book, many faith traditions are represented. The role it provided to this project and in the future is to provide exercises that present principles to reinterpret chaplains' worldview.
29 Ray Anderson, Soul, 116.
29 William Barry and William Connnolly wrote The Practice ofSpiritual Direction, which integrates theology and psychotherapy. They write from the Catholic tradition and provide a classic look regarding the art of spiritual direction. They also emphasize that their art does not absorb psychology, but uses it as a helpful tool. These authors provided helpful ideas in for a good understanding of spiritual direction from a different Christian perspective. The principle that more choices provides increased feelings of control and limited choices produce feelings of powerlessness was applied to this online renewal project. The goal of this project was to create spiritual renewal. To accomplish this goal, spiritual choices were incorporated into the design of the devotional area within the website. In addition, the principle offered by Jones was incorporated into the spiritual development of the website. Jones' principle states that when people look honestly into their lives, they will produce the fruit of pain which turns to joy.
Conclusions The summaries of important principles for use in the online spiritual renewal project were: 1. Providing chaplains with the power of choice creates ownership for online spiritual renewal. 2. Collegial trust and honesty produces honest reflection and change online. 3. Placing events in a positive context helps to heal destructive mind-frames. 4. Chaplains willleam more when they take ownership in their online renewal process and are able to identify with the website material within their own spiritual ministry context. 5. The educational paradigm by Mayer's dual coding theory is the best way to learn online for technology requirements and pedagogical analysis, i.e., the use both audio and imaginal elements in the design template will increase long-term retention of the Sabbath motif.
30 This literature review provided principles in order to design a good structure for experiencing web-based renewal, but the content of the website needed to have a biblical and theological foundation. Therefore, Sabbath was studied in Chapter Three to develop the deeper meaning of rest in the Bible and to form a biblical and theological framework.
CHAPTER III BIBLICAL/THEOLOGICAL FRAMEWORK
Introduction
The biblical and theological foundations of the Sabbath provide promise for restoring chaplains. A review of the primary biblical sources led to the development of a practical theology. This study will investigate the context of the Sabbath within the Old Testament, the non-canonical writings, and the New Testament. The results of this research suggested a contextual understanding of the Christian Sabbath and created a foundation for the devotional exercises of spiritual renewal online. The outline of Scriptures and the theology presented in this chapter are not exhaustive, but rather suggestive, in order to develop a functional theology of praxis. This chapter has three phases. The first phase is a systematic research and review of Sabbath passages in order to create an anthology from which come suggestive themes and principles. The second phase finds the biblical and theological themes that flow from the Old and New Testaments. The third and final phase creates a biblical theology of Sabbath from which principles and Sabbath themes come.
The Sabbath in the Old Testament
The Sabbath in the Pentateuch The Pentateuch contains the origin of the Sabbath (Genesis 2:3) as well as the implementation of the Sabbath as divine Law (Exodus 20:8-11) for Israel. The Sabbath Law is also found within the following texts: Exodus 23: 12; 31:15; 34:21; 35:1; Leviticus
31
32 23:3; and Deuteronomy 5:12. "The meaning and content of the Old Testament Sabbath are controlled by Israel's faith."! Israel lived in a covenant relationship of blessing if they were obedient to God. Exodus 16 explains the importance of preparation for the Sabbath. Then Exodus 20 institutes the Sabbath Law. Reinforcement of the significance of the Sabbath follows with repeated reminders by Yahweh in the Pentateuch.' negative reinforcement of the Sabbath, which is the death penalty, provides for desecrations of Sabbath observance (Numbers 15:35). Death emphasized the importance God placed on the Sabbath.
The Sabbath in the Historical Books During Israel's march to the promised land, Israel had a rhythmic time of rest that was habitual. Sabbaths provided for exceptions, such as the ability to consult a man of God (2 Kings 4:23). Nevertheless, Sabbaths were guarded events in Israel (2 Kings 11:59; 2 Chronicles 23:4-8) because many non-Israelites would attempt to do business or work on the day of rest. As protection, Israel's king would prevent interruptions through enforcement of Sabbath laws. Israel gave praise to the Lord (1 Chronicles 23 :31), provided priestly preparation (1 Chronicles 9:32), and burnt offerings before the Lord during the morning and evening (1 Chronicles 23 :31; 2 Chronicles 2:4; 8:13; 31:3). Even the king contributed part of his own wealth as an offering before the Lord on the Sabbath (2 Chronicles 31:3). Within the community of God, there were no exceptions for royalty.
! Gerhard Kittel and Gerhard Friedrick, Ed., Theological Dictionary ofthe New Testament (Grand Rapids: Eerdmans Publishing Company, 1985),989. 2
See Exod. 23:12, Lev. 26:2, and Deut. 5:12.
33 The book of Nehemiah declares that the assemblies should not engage in commerce on the Sabbath, including people who came to buy, sell, or trade from outside the boarders of Judah (Nehemiah 10:31). The prohibition ensures nothing would interfere with Sabbath observance. Nehemiah became so disturbed at the busyness of the day and widespread desecration that, "When evening shadows fell on the gates of Jerusalem before the Sabbath was over ... [he] stationed ... men at the gates so that no load could be brought in on the Sabbath day" (Nehemiah 13:19).
The Sabbath in Psalms The Psalter is the hymnbook of Israel and provides insights regarding how Israel worshiped. On the Sabbath Israel praised the Lord and made music to his holy name (Psalm 92: I). The Sabbath made the hearts within the Israelites so glad that it caused them to proclaim God's love in the morning and his faithfulness at night (Psalm 92:2). The Sabbath song provides an everlasting promise to "still bear fruit in old age... proclaiming, 'The Lord is... my Rock .... (Psalm 92:14-15)" for those who keep it. Psalm 95 is comprised of a call to praise the Lord of all the earth and as a call to acknowledge a submissive attitude before God. Israel did not hear the voice of God, and therefore refused to observe the Sabbath. Because of this blatant disobedience, God made a declaration that they would never enter his rest. In the New Testament, the author of Hebrews references Psalm 95 by saying that Israel could enter rest again by hearing God's voice through their High Priest, Jesus Christ (Hebrews 3:7-11; Hebrews 4:3,4).
34
The Sabbath in the Prophetical Books Isaiah the Prophet speaks of meaningless sacrifices on the Sabbath along with other appointed feasts.' God cannot bear assemblies on the Sabbath that desecrate instead of honor it (Isaiah 1:13). On the other hand, Isaiah reveals that when Israel keeps the Sabbath with sincerity and single focus they will find God's blessings poured out to them (Isaiah 58:13-14). In Isaiah's final chapter, God gives a promise and a warning to Israel: "From one New Moon to another and from one Sabbath to another, all mankind will come and bow down before me says the Lord" (Isaiah 66:23).4 The prophet Jeremiah admonishes Israel for not keeping the Sabbath. "I commanded your forefathers. Yet they did not listen or pay attention; they were stiffnecked and would not listen or respond to discipline" (Jeremiah 17:22-23). Then Jeremiah gives a promise and warning to Israel. If Israel maintains the Sabbath law, then the Lord will keep them in Jerusalem forever. Jeremiah promptly warns "But if you do not obey me to keep the Sabbath day holy ...then I will kindle an unquenchable fire in the gates of Jerusalem that will consume her fortresses" (Jeremiah 17:27). Eventually, Israel's destruction occurs because of God's anger (Lamentations 2:6). The Sabbath as a sign between God and creation arises once again in the book of Ezekiel (Ezekiel 20:12). Ezekiel continually emphasizes that Israel rejected the law of God by not keeping the Sabbath by repeating the phrase, " ...the man who obeys them will
3
See Num. 28:11-15 NIV (New International Version).
During the Babylonian captivity, the adherence to the Sabbath had special significance for the Israelites. It was a choice that announced their faith in Jehovah God and a total rejection of all other gods, religions, and world-views. Waiter Brueggemann, Interpretation: Genesis (Atlanta: John Knox Press, 1982),35. 4
35 live by them-and they desecrated my Sabbaths (Ezekiel 20: 13, 16,21,24).,,5 This eventually resulted in God's judgment of captivity for Israel. "I will stop all her celebrations: her yearly festivals, her New Moons, her Sabbath days-all her appointed feast" (Hosea 2:11).
Towards A Practical Theology in the Old Testament The Etymology of Sabbath The etymology of the root sbt is not easily understood, but most scholars believe there is an association with the Akkadian root saba tu, which probably means, "cease, be completed." Delitzsch affirms this association and suggests an additional meaning from the Akkadian root sbt, and adds feiern (rest, take a holiday; stop work, be idle) or "fertig sein" (have done with a thing, have finished something)." Both BOB and KBL attest an Arabic root sbt meaning "cut off, interrupt" (BOB); "cease, rest" (KBL). The etymology ofthe nominal for sabba t is more problematic because ofthe intricate interplay between strictly linguistic factors and socio-religious factors. Since intricacies of etymological issues are not the focus of this paper; thus, readers are encouraged to reference Niels Erik A. Andreasen's The Old Testament Sabbath: A Traditional Historical Investigation. 7
5 See Ezek. 23:38 Delitzsch, Friedrich, Assyrisches Handworterbuch, S.v. "sbt," p. 739. Leipzig: J.e. Hinrich'sche Buchhandlung, 1896. 6
Andreasen, Niels-Erik, The Old Testament Sabbath: A Tradition-Historical Investigation (Missoula, Montana: Printing Department, University of Montana, 1972). 7
36
Old Testament Theology of Sabbath Genesis begins with the creation story that provides the theological foundation for the covenant relationship between God and creation. "In the beginning God created the heavens and the earth" (Genesis 1:1). Then Genesis 1 continues to establish the creative order of God. Genesis 2 begins with instruction for Israel to rest on the seventh day. The concept of "rest" from strenuous labor is developed further in other Old Testament passages found in Exodus 20:11 and in Deuteronomy 5:14. Rest also reflects a theological hope of emancipation upon final glorification of creation through faithfulness and rest as God's judgment for unfaithfulness (Nehemiah 9:28). In Genesis 2, God finishes his work on the seventh day. The logical presumption is that God's intent was not to be lazy, but introduce the need to rest for all creation. God uses his rest to reconcile all things back to him. Therefore, the seventh day of rest is for God to be with his creation in intimacy. According to Niels-Erik Andreasen: "Six days you shall work, but the seventh day you shall cease ... 'has three implications for the Sabbath keeper: (a) It reminds him of the senselessness of uninterrupted work, and thereby enables him to work creatively; (b) It provides the sheer physical and refreshing which only a day without work can give; (c) It instructs him to renounce his own autonomy and to affirm God's dominion over his time and his life. In short, on the Sabbath man lives not out of his own strength, but by the grace of God. g In Exodus, God declares a day of rest for Israel (Exodus 16:23). The word "Sabbath" first appears in this passage. This could be the first Sabbath to Yahweh. The lenience shown in verses 27-29 suggests that the Sabbath-breaking was a first offence
Niels-Erik Andreasen, Rest and Redemption (Berrien Springs, Mich.: Andrews University Press, 1978),42-43. 8
37 (Numbers 15:32-26), but if Sabbath breaking became common that death would occur. Jeremiah 16 also reveals a preparation process for the Sabbath. Food is prepared in advance, all things return where they belong, and animals are in a safe place while the owners anticipate the Sabbath. These actions transpire in order to prevent anything from hindering observance of sacred time. Sacred time becomes meaningful; and if it does not become sacred, it becomes forgotten. During the preparation of the food, the baking and boiling needs are specific. This required faith and trust that God would not allow the prepared food to spoil so that it would nourish their bodies as the Israelites were preparing for spiritual nourishment. "So they saved it until morning, as Moses commanded, and it did not stink or get maggots in it" (Exodus 16:23). Moses told the Israelites not to search for food on the Sabbath because they would find none. The Sabbath is at the heart of the Decalogue (Exodus 20:8-11). The phrase "the Sabbath Day" appears only at the start and close of the commandment. The Sabbath day is a day that God sanctified (verse 11) and is a regularly recurring day that the Israelites were to sanctify also. For something to be holy requires the vessel to be clean and set apart for the use of God. This becomes a common and anticipated requirement of God throughout the rest of the Old Testament writings. Exodus 20 is the formal institutionalization of the Sabbath for God's people. God commands Israel to "Remember the Sabbath day by keeping it holy" (Exodus 20:8). God uses the word "holy" to instruct Israel to keep the Sabbath sacred or set apart from the harsh days of work that results in a tired spirit. It is a safe place to "be" with God. This chapter also goes into specific detail regarding who should participate in the Sabbath:
38 "On it you shall not do any work, neither you, nor your son or daughter, nor your manservant or maidservant, nor your animals, nor the alien within your gates" (Exodus 20:10).9 Entire households are required to observe the Sabbath. Neither economic position nor anything else makes any significant difference to God. The Lord created all things for rest. There is also an implication that by making all things become still there is the least possible chance of interference between sacred or "holy time." In Exodus 20:11, God blesses the Sabbath so those that are faithful to the Sabbath can find happiness and well-being in harmony with the Law. Israel is to observe the Sabbath with an emphasis upon the Sabbath as a sign of God's covenant. "You must observe my Sabbaths. This will be a sign between me and you for the generations to come, so you may know that I am the Lord, who makes you holy" (Exodus 31:12). The covenant established with Abraham contained a threefold promise ofland, offspring, and blessing (Genesis 12:1-3; 15:1-21), and although the land is the explicit goal of the fourth commandment, all three promises are implicit in it. The latter two (offspring and blessing) are found in Genesis 2:1-3. The suitability of the Sabbath as a summary of the whole covenant relationship finds support with the reference to the sanctification of Israel in Exodus 31:13. This passage points to when God originally sanctified the seventh day. Deuteronomy links once again the Decalogue and the Sabbath with Israel's history. Israel is told to "Remember that you were slaves in Egypt and that the Lord your God brought you out of there with a mighty hand and an outstretched arm" (Deuteronomy 5:15). This is a divine call for Israel to remember God's redemptive acts.
9
See Exod. 23:12 NIV (New International Version).
39 The theme of redemption is common message throughout Deuteronomy (7:18; 8:2, 18; 9:7,27; 11:2; 15:15; 16:3, 12;24:9, 18,22;25:17).
Jewish Understanding of the Sabbath Reflected in Non-Canonical Texts The Sabbath in Josephus Josephus gives a reader contextual understanding of the Sabbath in the New Testament setting. Sabbath passages in Josephus describe the Essenes as a strict group who were dedicated to keeping the Sabbath above all else (Josephus, War 2.8.9). Josephus tells of the fighting that occurs on the Sabbath because Rome knew that Jews would not violate the Sabbath by fighting. This resulted in Mattathias' instruction to fight on the Sabbath so that his Israel would not perish (Josephus, Antiquities 12.6.2).
The Sabbath in Jubilees The author of Jubilees describes the day of Sabbath as a great sign that provides rest from hard labor (Jubilees 2:17). According to Jubilees Chapter 2, angels are also present on the Sabbath to help Israel keep the "great sign," which is the Sabbath (Jubilees 2:19). In Jubilees Chapter 6, the Sabbath is on heavenly tablets so that Israel would not forget the observance and act like Gentiles (Jubilees 6:35). Therefore, the Sabbath emphasized for the Jews what the Gentiles forgot. This institution instructs that human life and property is the Lord's.
The Sabbath in Philo Philo reaffirms the words of Moses by equating the Sabbath with rest, but he goes beyond Moses description, further explaining the meaning of rest for which Philo, rest does not mean inaction. The Sabbath rest is to be an energetic rest and is the beginning
40 of all action beyond it. This kind of rest is free from labor, suffering, and uneasiness (Philo, On the Cherubim, and Part 2.XXVI).
The Sabbath in 1 and 2 Maccabees The books of First and Second Maccabees give important historical information about the war between the Jews and the Romans. The book of First Maccabees records that it was customary for the Seluecids to attack on the Sabbath. A good Jew would not fight during the Sabbath observance. This changed when the Jewish leader Mattathias heard about the slaughter of 1,000 Jews, including women and children. After a period of mourning, fighting on the Sabbath was permissible so that all Jews would not die (1 Maccabees 2:32-41). The Maccabees reveal that the Jewish fighters defeated Nicanor's army and forced them to flee. This story of victory does not occur without a reference to the Sabbath. As the Jews were chasing Nicanor's army, they realized it was time for the Sabbath. Therefore, the Israelites promptly returned in order to prepare for the Sabbath feast, which is an indication of the Sabbath's importance. During the Sabbath, God's people gave great praise because of their victory to honor the God of their battle (2 Maccabees 8:26-28). God often gives new meaning to old laws, but he does not violate the principle behind the law, i.e. observance of the Sabbath.
The Sabbath in Mishnah The Mishnah provides detail regarding how to prepare and keep the Sabbath. With regard to preparation, a Sabbath observer should take a hot bath, dress in festive clothes, and sit with dignity while waiting to begin the Sabbath. The more time for
41 preparation means a greater reward during the observance of the Sabbath. According to the Mishnah, it was the custom of righteous men to flow from eating and drinking to Scripture reading and teaching (Mishnah, Shabbat 30:2-10).
The Sabbath in the New Testament Introduction The Old Testament and non-canonical texts uncover the backdrop to New Testament Sabbath observance and instruction. The only passages in the New Testament that explicitly engage in the theology of the Sabbath are in the book of Hebrews. The other passages within the Gospels, Acts, and Pauline epistles engage Sabbath theology implicitly such as in Mark 2:23-27: "The Sabbath was made for man, not man for the Sabbath. So the Son of Man is Lord even of the Sabbath." The following Sabbath passages are not exhaustive, but representative of the many Scriptures that focus on the Sabbath in the New Testament.
The Sabbath in the Gospels Mark 1:21-27 and Luke 4:31-37 Jesus' first public miracle occurred in a synagogue on the Sabbath. While teaching with great authority on the Sabbath a demon-possessed man spoke out wanting to know Jesus' intentions. The demon declares and affirms what the others felt within this message, "I know who you are-the Holy One of God!" In response, Jesus commands the Devil to be quiet and exit the man. The crowd became even more amazed because of Jesus' ability to cast out evil spirits.
42 Luke repeats the tradition found in Mark that Jesus cast out a demon on the Sabbath. In Luke, the demon asks Jesus the same questions: "What do you want with us?" "Have you come to destroy us?" There is even the same declaration of Christ and the exiting of the demon. The difference appears to be in the detail. Luke reports that the man not only shook violently, but is also thrown down by the demon. Nevertheless, the man formerly possessed was not hurt.
Mark I :29-31, Luke 4:38-39, and Matthew 8:14-15 The Gospel of Mark and the Gospel of Luke share a story of Jesus healing on the Sabbath. Mathew leaves out the act of healing by Jesus. Jesus leaves the synagogue in order to meet with James and John. Together they enter the house of Andrew and Peter where Peter's mother-in-law lay sick. Jesus lays hands on Peter's mother-in-law, which resulted in her healing on the Sabbath. Luke adds to the story by stating Jesus rebukes the fever and immediately she began to serve others. Matthew adds that Jesus touched her hand to facilitate healing.
Mark 2:23-28, Luke 6:1-5, and Matthew 12:1-8 The plucking of grain on the Sabbath is a story that conveyed the controversy between Jesus and Pharisees. Jesus and his disciples are walking through a field of grain; they become hungry and begin to pluck some grain to eat. The Pharisees were observing the event in order to accuse Jesus. When the disciples began to violate the Sabbath by preparing food to eat, the Pharisees seized the opportunity to discredit Christ. Jesus responds to the efforts of the Pharisees through reminding them that while David and his friends desecrated the Sabbath, they did not question this violation of the law. The
43
controversy ends by Jesus declaring that the Son of Man is the Lord of the Sabbath. Mark adds that the Sabbath is for man, not man for the Sabbath.
Mark 3:1-6, Luke 6:6-11, and Matthew 12:9-14 Jesus enters the Synagogue and finds a man with a deformed hand. The Gospel of Luke reveals that Jesus saw the man with the deformed hand while he was teaching. As the custom, Jesus asks the question of whether or not it is lawful to do well on the Sabbath. All of the synoptic stories share that the Pharisees were silent, but the Gospel of Mark reveals that Jesus knew their hearts. Jesus knew the Pharisees were stubborn, which prevented them from being open to something new. Then Christ commands the man with the withered hand to come forward and he heals the man in need of grace.
Luke 4:18-21 The narrative passage in Luke 4:19 provide Jesus' disciples with a fresh understanding of Jubilees. During Sabbath observance at the temple, Jesus shared from the scroll ofIsaiah. Jesus read, "The Spirit of the Lord is on me ... to proclaim the year of the Lord's favor. lo When Jesus put the scroll away, he said, "Today this scripture is fulfilled in your hearing." I I
Luke 13:10-17 On a Sabbath Jesus taught at the synagogue, which has now become the expected norm in the synoptic gospels. This time he encounters a woman who had a handicap for
10
Isaiah 61:1-2 NIV (New International Version).
II
Luke 4:21 NIV (New International Version).
44 eighteen years. Luke describes it as a severe deformity caused by a spirit. It also caused her to remain permanently bent over. The Scripture says that Jesus saw her, brought her forward in the synagogue, and healed her immediately. The synagogue ruler wanted to know why the healing could not take place at another time and place. Ignoring the ruler, Jesus became angry and named the spirit that caused the deformity "Satan." When Christ had healed the woman, the authorities were humiliated and God's people were glad.
Luke 14:1-6 This is another story unique to the Gospel of Luke. While under constant watch on the Sabbath, Jesus enters the house ofa prominent Pharisee. In the Pharisee's house, a man suffering from dropsy stood before Christ. Jesus asked those who were watching him if it were lawful to heal on the Sabbath, but no one spoke up. After the silence, Jesus took the man and healed him of his heart affliction.
John 5:1-14 John tells of Jesus' trip to Jerusalem for a feast of the Jews. When Jesus arrives in Jerusalem, he comes to the pool of Bethesda, where people come for healing from physical affliction. There was a man who had waited by the pool of Bethesda for thirtyeight years, but without healing. Then Jesus asks the man, "Do you want to get well" (John 5:6)? The invalid said that there was no one to help him to get to the water. Therefore, he does not get to the water in time to gain healing. Then Jesus commands the man with loud voice to get up and go. The Jewish leadership watched the man walking on the Sabbath after his healing and became angry. They wanted to know who had healed him on the Sabbath. The man only knew he could walk. Later Jesus meets up
45 with this man and gives him a stem warning, " ... Stop sinning or something worse may happen to you" (John 5:14). Some commentators, such as Beasley-Murray, have suggested a deeper meaning for the Sabbath, i.e. righteousness, salvation, and healings that take preference on the Sabbath.i''
John 7:21-24 Once again, Jesus is at a feast in Jerusalem and is teaching at the synagogue. The large crowd at the feast challenges the teaching and healing of Jesus by accusing him of being demon possessed. Jesus is angered and challenges their law concerning the Sabbath, " ... why are you angry with me for healing the whole man on the Sabbath" (John 7:23)? This story of controversy ends as quickly as it started as Christ provides a principle to not judge by mere appearances.
John 9:13-17 The Pharisees are watching when a blind man asks Jesus for healing. The testimony of the healed man reveals that Jesus had created mud to place in his eyes for healing. The Pharisees wanted to know how Jesus did it. The man healed could only reply with a verbatim account of what Jesus did for him. This caused a debate among the Pharisees as some thought he was not of God because he did not obey the Sabbath observance rules. Others thought he must be the Son of God because of the miracle. Still others thought it was a trick. The man simply knew he was whole and presumed Jesus must be a prophet.
R. Beasley-Murray, John: Word Biblical Commentary (Waco, TX: Word Books Publisher, 1987), 75. 12 George
46 The Sabbath in Acts and in Paul's Epistles There are not many passages concerning the Sabbath in the book of Acts and the Pauline epistles. Acts mentions the Sabbath when the apostle Paul stayed at Pisidian Antioch. "On the Sabbath they entered the synagogue and sat down (Acts 13:14b)." This is a reaffirmation that Paul used the synagogue on the Sabbath in the same way as Christ. "Every Sabbath he reasoned in the synagogue, trying to persuade Jews and Greeks" (Acts 18:4). Colossians 2:16 gives instruction to those trying to force Gentile Christians to obey the Sabbath law. "These [Sabbath] are a shadow of the things that were to come" (Colossians 2:17). Paul is emphasizing that God has set them free from ceremonial laws and festivals, or even the Sabbath day of regulations, but not the Sabbath principles of rest.
The Sabbath in Hebrews and Revelation The Sabbath appears in Hebrews 3 and 4 as a symbol of promise and hope. In Hebrews 3, the author gives hope, "See to it, brothers, that none of you has a sinful, unbelieving heart that turns away from the living God ... We have come to share in Christ if we hold firmly till the end the confidence we had at first" (Hebrews 3:12-14). Hebrews 4 provides a promise of entering the "rest" of God, which remains open to those who remain in the faith. The author of Hebrews urges his readers to press and attain this goal. Just as important is the warning that obtaining rest is not automatic. The Israelites in the Old Testament had the Sabbath rest proclaimed to them, but did not follow through with their commitment to God. Now the same opportunity and/or juxtaposition of blessings and cursing are before the converted Jews. Hebrews 3 and 4
47 implies that "rest" is for those who respond to God's relational overtures with faith and obedience. The natural place to find "rest" is in relationship with God that is the Sabbath. The book of Revelation shares the vision of John suffering on the Island of Patmos. The Apostle John hears God's word on the Lord's Day on Sunday, which many consider the New Testament Sabbath (Revelation 1:10). Therefore, the entirety of John's visions takes place during the New Testament Sabbath.
Towards Practical Theology in the New Testament The Sabbath is a day of great controversy and hope in the New Testament. When accused by the Pharisees of breaking the Sabbath law, Jesus not only points out that he was breaking the oral tradition, but also aligned himself with King David and the priests who also broke the law. Jesus was not subject to the Sabbath regulations, but declared himself Lord over it (Luke 6:1-11; Mark 2:23-28). Nevertheless, Jesus obeyed the Sabbath law because he fulfills it, also. This implies that Jesus has an authority at least as great as the Mosaic Law, and it suggests that Jesus is the one who will finally bring the blessings of the Sabbath to the Jews. The pericope in Matthew 12:1-8 reinforces the point of Matthew 11:28 by virtue of its position following Jesus' call to the weary to find rest in him (11:28-30). In the light of this, Jesus' taking authority over the Sabbath both shakes it from the legal framework in which it previously stood and realized the rest, which God's people are always to enjoy. In all three Synoptics, the subsequent miracles are an example of what Jesus' lordship meant concerning the Sabbath: people delivered from the shadow of death and restored into the unblemished image of God. An example of Christ's authority would be
48 Jesus' encounter with a demon-possessed man while teaching in the synagogue. Because Jesus threatens his presence, the demon reacts against him. D.A. Carson writes, "The antagonism between the unclean spirit and Jesus sets Jesus apart, exposes His mission, and portrays His authority.Y':' The people observing the situation were amazed that Jesus would have such complete authority over a demon. Jesus not only spoke with authority, but also demonstrated it through his actions. There is no indication, though, that Jesus' violation of the Sabbath was an issue. Part of the reason for this could be that Jesus' ministry is at the beginning stages. Jesus would not receive the attention of the established religious leaders until after his popular teaching, which would need addressing later by the religious leadership. The Gospel of John pursues the Christological implications of Jesus' Sabbath activity. After the healing at the Pool of Bethesda, Jesus states, "My Father is always at his work to this very day, and I, too, am working" (John 5:17). Jesus did not obey the oral tradition of Sabbath if the rule prevented him from providing a need for someone. The Son will give life to the dead, judge all people, and bring honor to himself and to the Father. During the Sabbath, Christ participates with the Father for the creative work of reconciliation of humanity with him." The account of this healing in John 9 is similar with regard to the interrogation. "Such stories provided the Evangelist with an external starting point, and at the same time they were for him illustrations like of the world's
13 D. A. Carson, "Jesus and the Sabbath in the Four Gospels," in From Sabbath to Lord's Day: A Biblical, Historical and Theological Investigation, ed. D.A. Carson (Grand Rapids, Mich.: Eerdmans, 1982), 58.
Carson believes that Jesus has replaced the Sabbath literally and figuratively; Carson, Jesus and the Sabbath, 84. 14
49 dilemma, as it was faced by the revelation, and the world's hostility." 15 Sabbath brings revelation to those who observe it as well as the hostilities they might bring in obedience to God's word. Jesus said, "Everyone who listens to the Father and learns from him comes to me. ,,16 The Luke 4:19 provides an implied theology of the Sabbath by Jesus. Luke 4:19 is the beginning point for a new theology ofthe Sabbath in the New Testament. The shift moves Sabbath observance from every seventh days, year, or seventy years to a Sabbath fulfilled everyday in Jesus Christ. Verse 19 is redemptive, and thus hopeful in nature. During the year of Jubilees, debt was no more and all creation rested for those who accepted the sovereignty of God's rule. 17 Marshall even suggests that Jesus began his ministry during the year of Jubilees." This would be a perfect fit for his claims of eschatological fulfillment of redemption or final rest; the rest anticipated until the coming of Christ on earth, and Christ final coming in final glorification. Hebrews 4 provides juxtaposition with Hebrews 3 by using harsh terms for rest (Sabbath observance) and hardship (non-observance of the Sabbath). The book of Hebrews confronts the new converts with a challenge to receive the promise of rest. Israel's disobedience required God's judgment, which did not allow them to share in his
15 Rudolf Bultmann, The Gospel ofJohn: A Commentary (Philadelphia, Pa.: Westminster Press, 1964),239.
16
John 6:45b NIV (New International Version).
Darrel Bock, The IVP New Testament Commentary Series: Luke (Downers Grove, Ill.: Inter-Varsity, 1994),90. 17
IS Howard I. Marshall, The Gospel ofLuke: A Commentary on the Greek Text, (Grand Rapids, Mich.: Eerdmans, 1983), 184.
50 provision of peace. Rest is God's provision of peace that comes from responding in obedience. Hebrews 3:7-11 references Psalm 95 to illustrate the essential blessing of rest that is symbolic in the possession of the land of promise and the temple as the place of God's rest. Nevertheless, the ancestors ofIsrael did not listen to God, and therefore did not find rest. "And to whom did God swear that they would never enter his rest if not to those who disobeyed? So we see that they [Israel] were not able to enter [rest], because of their unbelief' (Hebrews 3:19). Hebrews continues with an explicit and reciprocal relationship between faith and obedience. Those who keep the Sabbath have faith, those who have faith desire to obey the Sabbath, and those that received the promise ofrest (the Sabbath) will hear his voice. The word promise in Hebrews 4, " .. .is the distinctive understanding of the writer that Christians on earth possess the realities of which God has spoken in the form of promise.v'" The promise of entering God's rest remains valid today because of the opening words of Psalm 95:7b-8a: "Today, if you hear his voice do not harden your hearts."
A BibIicaIffheoIogicaI Framework of Sabbath Renewal
Jesus' first public appearance on the Sabbath in Luke Chapter 4 shares that Jesus is the fulfillment of salvation, but also provides a new understanding of Sabbath observance. Jesus is now the fulfillment of Jubilees. The observance of a sabbatical year every seventh year was the ultimate Sabbath because debt was forgiven, work ceased,
F.F. Bruce, New International Commentary on the New Testament: The Epistle to the Hebrews (Grand Rapids, Mich.: Eerdmans Publishing, 1964),97. 19
51 and the land rested.i'' This was symbolic of what would occur when the messiah came to deliver them from the grind of work and hardship. Christ is the fulfillment of the Sabbath in Scripture. Therefore, a way of finding God's rest described in Genesis exists only in Christ. John 5:21 states, "For just as the Father raises the dead and gives them life, even so the Son gives life to whom he is pleased to give it." John 6:45b explicitly states that to know the Father you must go to the Son of God. Luke 9:23, implies that walking with Christ means having Sabbath moments with Him on a daily basis. Jesus tells his disciples to pick up their cross daily. A way of practically applying this act of obedience is to obey a daily time with God each day because Christ has come "to proclaim the year of the Lord's favor.'?" God's favor is toward us in obedience. Ultimately, the Sabbath is a command from God to stop and rest, which was an antithesis to the hard labor of Israel and of chaplains today. For chaplains, Sabbath is a time of intermission. It is a time to stop the normal routine in order to focus attention on God, on his enduring Kingdom, and on the things that matter most. The divine purpose is to bring into reality reconciliation, redemption, renewal, righteousness, rest, and rejoicing through the Sabbath. Thus, Sabbath promotes growth and intimacy with God from which flows insight into God's perspective and inner logic. These benefits of the Sabbath allow chaplains to reframe and understand God's purpose both inwardly and outwardly. Chaplains who are mindful of God working with them are more effective in their work. As Wayne Muller so aptly states:
20
John H. Yoder, The Politics ofJesus (Grand Rapids, Mich.: Eerdmans, 1972),
2\
Luke 4:19 NIV (New International Version).
64.
52 Within this sanctuary [Sabbath], we become available to the insights and blessings of deep mindfulness that arise only in stillness and time .. .In a complex and unstable world, if we do not rest, if we do not surrender into some kind of Sabbath, how can we find our way, how can we hear the voices that tell us the right thing to do?22
Resting Rest must become a way of life for chaplains even though their venue of ministry conspires to hinder it. Sabbath observance makes God's promise to share in his rest a reality in a chaplain's life. By making rest an everyday reality, chaplains restore the sacred rhythm and/or balance in their lives. Unfortunately, chaplains display similarities to the Israelites. Exodus 16 tells the story of a time when Israel found themselves wandering in the wilderness. Every morning they gathered enough for the day and on the sixth day, they gathered enough for two days so they would not have to work on the Sabbath. "Nevertheless, some of the people went out on the seventh day to gather it, but they found none.',23 Then the Lord spoke to Moses: How long will you refuse to keep my commands and my instructions? Bear in mind that the Lord has given you the Sabbath; that is why on the sixth day he gives you bread for two days. Everyone is to stay where he . on the seventh day; no one IS . to go out. 24 IS Is it easy for chaplains to err like the Israelites in neglecting Sabbath time? Ultimately, it is a lack of trust. With chaplains having to use so many natural gifts to accomplish military mission goals, it is difficult for them to believe God will provide supernaturally.
22 Wayne Muller, Sabbath: Finding Rest, Renewal, and Delight in Our Busy Lives (New York: Bantam Books, 1999), 7. 23 Exod. 16:27 NIV (New International Version). 24 Exod. 16:28-30 NIV (New International Version).
53 This results in laboring, striving, and struggling to provide for themselves. Sabbath time comes to remind chaplains that they can trust God to provide for their supernatural needs. Chaplains really do not have to work every waking hour to get ahead, to hold on, and to get by. Confirming this is Psalm 127:2, which states, "In vain you rise early and stay up late, toiling for food to eat-for he grants sleep to those he loves." Entering Sabbath rest is to have a burning bush experience. As with Moses, God wants chaplains to respond, "Here I am. ,,25 God waits for his people to enter his presence (rest) in order to bring calmness and resolutions to our unique situations. During Sabbath time, God declares: I have indeed seen the misery of my people in Egypt. .. I am concerned about their suffering .. .1 have come down to rescue them from the hand of the Egyptians and to bring them up out of that land into a good and spacious land, a land flowing with milk and honey .... 26 God spoke this to Moses in a sacred place that cleanses and removes the external garbs in order to allow Moses to see God's purpose that is to rescue them from the bad and provide for their good. In essence, the Sabbath is a burning bush experience that, " ... institutes an order for humankind according to whom time is divided into time and holy time.',27 By sanctifying a portion of time, God instituted a polarity between a time
25
Exod. 3:4 NIV (New International Version).
26
Exod. 3:7 NIV (New International Version).
Claus Westermann, Genesis 1-11: A Continental Commentary (Minneapolis, Minn.: Fortress Press, 1994), 171. 27
54 to "do" and a time to "be," between days of work and days ofrest, which was to determine human existence and meaning.i" God is serious about rest for the weary. Exodus 31:14 states, "Observe the Sabbath, because it is holy to you. Anyone who desecrates it must be put to death; whoever does any work on that day must be cut off from his people." This does not mean chaplains should die for working on the Sabbath today. Colossians 2:16-17 reminds us that chaplains should not feel judged for observing Sabbath rest, rather the Sabbath is understood as a shadow of the things to come when everyone will find God's eternal rest with him. Nevertheless, there are unintended consequences that are as serious as physical death. Without Sabbath time, chaplains are slowly killing themselves. How many heart attacks, ulcers, and/or other stress related illnesses are due to a lack of rest? The September 27,2004 issue of Newsweek states that, "An estimated 60 to 90 percent of doctor visits involve stress related complaints.t''" Sabbath rest makes us mindful of God's work and allows one to step back from the worries oflife. "The keystone of mindfulness is daily meditation, but the practice is intended to become a way of life." Habitual Sabbath time, which creates a mindfulness of God within us, allows chaplains to remove themselves from their old destructive patterns resulting in peace and right perspective. With clear perspective by using God's inner logic, chaplains become true representatives of God's purpose for themselves and those they serve.i"
Victor P. Hamilton, New International Commentary on the Old Testament, The Book ofGenesis: Chapters 1-17 (Grand Rapids, Mich.: Eerdmans Publishing, 1990), 143. 28
Herbert Benson, et al, The New Science ofMind and Body, "Newsweek," September 27,2004, 51. 29
30
Muller, Sabbath, 7.
55 Sabbath rest is an invitation into God's own rest." Rest causes a mindfulness that transforms chaplains' stress causing idealism and high expectations into godly expectations that are manageable. Psychologist Todd Hall conducted a survey of clergy's emotional well-being and discovered that their spiritual dryness stems from unrealistic ideals and expectations, which is in alignment with Newsweek's estimate that well over 50 percent of people suffer from stress related illness. 32 Therefore, chaplains are not different from everyone else regarding stress; the difference is that chaplains are silent sufferers. Ray Anderson suggests that even rest is a form of death for chaplains before God through which the Holy Spirit brings new life. 33 Anderson uses death as a term for dormancy before God in which chaplains enter the Sabbath rest to be revived. Jones has a similar belief about the need to find Sabbatical rest he calls "the way of the desert." The desert that Jones speaks of is a place of silence, waiting, and temptation. Jones provides a good principle of Sabbath rest: Rest is a place of revelation, conversion, and transformation through which revolution comes: "A true revelation is a very disturbing event because it demands a response; and to respond to it means some kind of inner revolution. It involves being 'made over,' being made new, being 'born again.",34
3l
F.F. Bruce, Hebrews, 77.
32 Todd W. Hall, The Personal Functioning ofPastors: A Review ofEmpirical Research with Implicationsfor the Care ofPastors, "Journal of Psychology and Theology," Vol. 25, no 2,1997,241. 33 Ray Anderson, The Soul ofMinistry (Louisville, Ky.: John Knox Press, 1997), 35. 34 Alan Jones, Soul Making: The Desert Way ofSpirituality (San Francisco, Calif.: HarperCollins Press, 1989), 6.
56
Rest is an acknowledgement of God's sovereignty in chaplains' lives, and the appeal for his creation to rest has important implications as it tests one's belief in sovereignty. The observance of the Sabbath day of rest in the life ofIsrael is a recognition of and submission to the sovereignty of God. Sabbath rest in Exodus 20 is an important statement and fulfillment of having a covenant relationship with Yahweh. Israel's observance of the Sabbath declares their trust and belief that life depends on God. Walter Brueggemann enthusiastically declares: The celebration of a day of rest was, then, the announcement of trust in this God who is confident enough to rest. It was then and is now an assertion that life does not depend upon our feverish activity of selfsecuring, but that there can be a pause in which life is given to us simply ift 35 as a grrt. Chaplains' obedience to Sabbath rest is a trusting response to Christ invitation: "Come to me, all you who are weary and burdened, and I will give you rest" (Matthew 11:28).
Reconci liation The word reconciliation is used in this work to refer to an internal, self-actualizing concept rather than a relational one. It is to bring peace to the inner warring and divisions of heart and soul. The Sabbath is a time for chaplains to find rest in the presence of God as a child comes to a parent. The child does not carry titles other than son or daughter. This is the image of Sabbath reconciliation. Chaplains can just be themselves before their creator. To be present in the bosom of God as ourselves is the way of reconciliation. There is a story in the New Testament that illustrates the way of
Walter Brueggemann, Interpretation: Genesis (Atlanta, Ga.: John Knox Press, 1982),35. 35
57 reconciliation. Luke 13:10-13 states: "On a Sabbath Jesus was teaching in one of the synagogues, and a woman was there who had been crippled by a spirit for eighteen years. She was bent over and could not straighten up at all. When Jesus saw here, he called her forward and said to her, 'Woman, you are set free from your infirmity' Then he put his hands on her, and immediately she straightened up and praised God."
On this particular Sabbath, the woman came face to face with Jesus Christ and became reconciled to him because of it. Her reconciliation occurred due to her encounter with Christ. Reconciliation enabled her to feel God's peace instead of pain, God's safety instead of suffering. This is a prerequisite to be ourselves instead of feeling only the pain and suffering of the world in which we live. A foundational principle for this concept is that the Lord of the Sabbath reconciles by bringing us into his bosom or his inner chambers known as the Sabbath. God's deliverance facilitates continual reconciliation. God establishes the Sabbath within the context of the Decalogue in Exodus 20:8-11 and again in Deuteronomy 5:15. In these passages, God's people are to "remember" the Sabbath. The Hebrew word zakar means more than "remember." This word conveys the notion of mindful, careful observance or reenactment. It is used in regards to the Passover, and its Greek equivalent, anamnesis, is used in the New Testament concerning the Lord's Supper (1 Corinthians 11:24). Israel is to keep this space in their week in order to live a life reconciled to God. Israel has an open invitation to remember whose they are so that they can "be" just who they are in his presence: "Come, let us bow down in worship, let us kneel before the Lord our Maker; for he is our God and we are the people of his
58 pasture, the flock under his care.":" Chaplains must remember they are in Christ and would have nothing without their creator in addition to God's loving invitation to come to · 37 him. Renewal The Sabbat or Sabbath will renew Navy chaplains for divine purposes. The command to remember the Sabbath in Exodus 20:8-11 occurs within the law codes of Exodus 23:12-19 and 34:21-26. The Sabbath appears juxtaposed with the three festivals in which the people shall "go up to see the face ofYHWH." An example of this is the matsot festival. This festival prepares God's people for the Sabbath. The festival is to
"serve as a memorial for you" (Ex 12:14). Here, like the other two festivals (first fruits and last-fruits), the festival of matsot celebrates a boundary. The people ofIsrael are to observe this festival evening by evening in counting the days ofthe festival (Ex 12:18), just as the creation narrative counts the days from evening to evening. Masot boundaries are a way to ensure that we obtain renewal on the Sabbath. The result is meaningful renewal that occurs in the sanctuary of time with God. Jesus' came to declare that his incarnation by sounding the trumpet of the favorable year of the Lord or Jubilee (Luke 4:19). As we meet the Christ of the Sabbath, we receive a taste of final salvation and deliverance from the slavery of this life. It is renewal at its best. The English wordjubilee comes from the Hebrew word yobel meaning a trumpet or ram's hom. The ram's hom blows on the Day of Atonement to
36
Ps. 95:6-7 NIV (New International Version).
See also Godfrey Ashby, Exodus: Go Out and Meet God, International Theological Commentary (Grand Rapids, Mich.: Eerdmans Publishing, 1998),91. 37
59
announce the start of the Year of Jubilee. In the Old Testament, Josiah attempts to revive the ancient Sabbath year law of Deuteronomy 31 :9-13 in which a time of national renewal occurs once the king reads the Law to the assembled people of Judah. "Clear too is the fact that an ensuing covenant of cultic renewal took place, first between Josiah and God and then between the people and God.,,3x In Sabbath, chaplains can rest and have their being to realize their meaning and purpose in God's light of illumination and revelation.
Righteousness The Sabbath is the boundary day; it embodies the principle of separation and allows God to impart his righteousness upon chaplains. This occurs because the Sabbath is a natural stopping action in the literal sense and it is supernatural in an allegorical sense, i.e., the Sabbath becomes a demarcation and/or separation point for holiness.
39
Sabbath provides separation from our professional lives by establishing healthy boundaries for righteousness sake. Genesis 2:2-3 points beyond creation and toward the creation narrative that emphasizes chaplains need to be not of the world, but in the world. In John 5, we see the importance of "I also am working." Jesus as the Son of God does the will of God; but the work accomplished by Christ on the Sabbath is to impart
3X Robert B. Sloan, The Favorable Year ofThe Lord: A Study ofJubilary Theology in the Gospel ofLuke, (Austin, Tex.: Schola Press, 1977), 61. 39 During the Babylonian captivity, the adherence to the Sabbath had special significance for the Israelites. It was a choice that announced their faith in Jehovah God and a total rejection of all other gods, religions, and world-views. Brueggemann. Genesis, 35.
60 righteousness. "Everyone who listens to the Father and learns from him comes to me.,,40 This produces the fruit of righteousness. Holy time with God on the Sabbath does not only mean a closed-door meeting with God, it also includes works of righteousness and time with family and friends. God blesses the righteous in anticipation of their gaining eternal life in the kingdom of God; God's blessing of righteousness is imparted during Sabbath time. This imparted righteousness fulfills chaplains' needs to establish holy ground that allows the good but resists the bad things that hinder God. Beasley-Murray writes, "The signs just narrated indicated that he brings to men no mere anticipation of the saving sovereignty of God but its reality-life from the dead ... " (John 5:9_18).41 The Sabbath creates a holy time that facilitates movement from God's image [holiness] toward God's likeness [righteousness] . The boundaries of Sabbath protect and contribute to the process of holiness or godly righteousness. Both Genesis and Exodus contain prohibitions against crossing boundaries.f God chooses to reveal himself, in part, as the God who separates and seeks to keep the divisions clear." Gordon Wenham compliments Anderson's view from a different angle, "The Sabbath is blessed by being 'hallowed,''' i.e. the institution of the
40 John 6:45 NIV (New International Version). 41 George R. Beasley-Murray, Word Biblical Commentary: John (Waco, Tex.: Word Books Publisher, 1987), 74. 42 (1) Israel is not to cross-pollinate with other nations, lest Israel begins to worship other false gods. (2) A visual reminder of perils of crossing boundaries may be Israel's passage through the Red Sea and Egyptian soldiers drowning in it. 43 Anderson, Soul, 24.
61 Sabbath is a holy space, a sanctuary in time that must be separate from the daily routine of life, which is a type of separation or boundary God desires for his children for on going communion."
Redemption Redemption is an important theme of the Sabbath. In Sabbath, God redeems humankind from the worldview that decays the spirit of chaplains. With redemption comes restitution or a giving back what the Lord has provided as a statement of dependence upon God. The festival that demonstrates this is the Jubilees, which redeems the land for God. Gerhard von Rad observes that to understand the meaning of Jubilees is to know it is, "an act of confession by means of which Jahweh's original right of ownership of the soil was to be kept from all disposal of man's and given back to Jahweh, a kind of day which reckons as a standard.,,45 God will eventually redeem his created things and is in process now to redeem his people: "We know that the whole creation has been groaning as in the pains of childbirth right up to the present time. Not only so, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for our adoptions as sons, the redemption of our bodies" (Romans 8:22). Sabbath rest can be a place of redemption for chaplains. Redemption means that God centers our soul from the cares and concerns of our ministry to others. Redemption means that chaplains live as Israel did in the Old Testament, "She [Israel] lived with the constant memory of gracious (but underserved) acts of deliverance,
44 Wenham, Hebrews 1-8,36. 45 Gerhard von Rad, Old Testament Theology, Vol. 1 (New York, N.Y.: Harper & Row Press, 1962), l6n.
62 her present existence was unfinished, and her future was always a hope. ,,46 Sabbath facilitates the process of redeeming as something that cleanses us from our sins and foolish attempts at controlling our own destiny. Learning about redemption means learning about how God's grace works during Sabbath. Great things occur from doing nothing in the presence of God so that he has the opportunity to transform us from old ways toward more effective and pleasing ways of ministry on behalf of God. Chaplains begin to allow God to transfer his hopes, dreams, and direction into their duty ministry. Anderson calls the Sabbath an ex nihilo or "out-of-nothing" event from which God's greatest work is accomplished" ... life emerging out of death.?" In Sabbath, God's salvation occurs as we rest in his arms of deliverance.
Rejoicing During Sabbath observance, rejoicing or celebration is a key factor in the Jewish concept of renewal, making it an important part of Sabbath time. The other themes of Sabbath become the source. In Judaism, the celebrative themes of Sabbath observance are creation, revelation, and redemption. Sabbath begins with candle lighting on Friday night with emphasis on creation. The Saturday morning celebration focuses on the theme of revelation. Then redemption is the final theme for Saturday afternoon observances, which include worship songs about the Messiah. The theme of rejoicing pulls together the other themes as an act of worship and acknowledgment of the God who saves. Psalm
46 Niels-Erik Andreasen, Rest and Redemption (Berrien Springs, MI: Andrews University Press, 1978), 109. 47
Anderson, Soul, 55.
63 92 is a celebration response from Israel, which gives insight to their time with God in "holy time": It is good to praise the Lord ... to proclaim your love in the morning, and your faithfulness at night, and your faithfulness at night .. .1 sing for joy at
the works of your hands. How great are your works of your hands [creation theme], 0 Lord, how profound your thoughts! [revelation theme] ... My eyes have seen the defeat of my adversaries; my ears have heard the rout of my wicked foes [redemption themej." Celebration in Sabbath is a response toward God that ties together every Sabbath theme into a seamless blessing from the Lord as God redeems, reveals, renews, creates, and provides rest even for the present: "Therefore, since the promise of entering his rest still stands.,,49 Nehemiah declares that the joy from which rejoicing springs is a source of strength that chaplains can trust. 50 This theme most closely ties into the redemption theme of Jubilees, as Christ comes to provide the favored year of the Lord or Sabbath of Sabbaths in Him. The ultimate rest comes from "being" in Christ and his redemptive acts of healing, forgiveness, and love in which naturally flows a celebratory aspect as chaplains gain a glimpse of final salvation and the restoration of all creation. Sabbath celebration or rejoicing prevents chaplains from feeling that work never ends, there is too much to do, and the hopelessness that ensues. God's purpose for Sabbath celebration is for chaplains to enjoy and appreciate the accomplishments of ministry. The Sabbath's role is to help chaplains see the beginning and ending to ministry events, which allows them to see a calming rhythm that builds faith and
48 Ps. 92 NIV (New International Version). 49 Heb. 4:1 NIV (New International Version). 50
Neh. 8:10
64 confidence in Sabbath observance. Ultimately, seeing daily ministry accomplishment creates memories that are closely tied to the purpose of the Sabbath rest theme. To be in the presence of the Lord is to remember and celebrate the work God has accomplished inwardly and outwardly each day.
Summary Principles and Conclusions This study has examined the Sabbath Scriptures for themes and principles, which included a review of non-canonical books written between the Old and New Testaments. Jesus is the fulfillment of the favorable day of the Lord or Year of Jubilees. Jesus' fulfillment of Isaiah 61:1-2 also looks forward to the day of final rest. 51 Practical application of the Sabbath occurs through our daily walk with Christ in discipleship. Being a disciple means developing the habit of setting aside time for God. This will produce the fruit of rest, renewal, redemption, righteousness, rejoicing, and reconciliation. Practically applying the themes and principles of Sabbath rest were the goals ofthe web-based Sabbath project. Righteousness is a boundary for our daily lives that protects and insulates chaplains from being overwhelmed with worldly decay and provides a safe environment for God to work on the soul. God's work of righteousness within chaplains is a fore taste of permanent glorification. This builds anticipation for the present life and hope for each new day. Thus, righteousness produced from the Sabbath emphasizes God's desire for chaplains to be separate and different in everyday life.
51
Luke 4:19 NIV (New International Version).
65 Sabbath is a time to celebrate and/or rejoice in our accomplishments through Christ. It is a realization and instruction by God in "holy time": "Do not grieve, for the joy of the Lord is your strength." Rejoicing builds hope by providing a different state of mind for chaplains as it allows the other Sabbath themes to become a genuine part of their character. Redemption is giving to God in Sabbath as well as receiving from God in Sabbath. It is an act of confession that every created thing requires rest, which is the foundational theme of the Jubilee festival. Redemption also means to learn about how God's grace and anticipatory waiting in the presence of God is to honor and allow God's redemptive purpose to flow. Thus, the redemption theme during Sabbath observance is to allow the transformation process from the old ways toward more effective and pleasing ways of ministry on behalf of God. Reconciliation allows chaplains to become human "beings" rather than human "doers." The primary blessings of reconciliation are to be ourselves before our creator and feel God's love as his children. The perfect image of this is a baby who cuddles to a parent as he or she feels the warmth of love and acceptance. This is being reconciled to God. God uses our memories to facilitate trust in his act of reconciliation toward us. Through memories that facilitate reconciliation, chaplains are able to find hope in God's deliverance. The result of being in God's presence is renewal. It is formed through the boundary of the Sabbath. Growth and resurgence are the benefits because of submission to everything during Sabbath time. Renewal is the fruit of rest, which causes the
66 eschatological realization of the favorable year of the Lord. 52 This is the purpose of Christ is to receive his rest as God gives us a fore taste of permanent rest in the final act of glorification. During Sabbath rest, God has his way with our soul safe within the context of a holy boundary in holy time. From this study, we discovered that the Sabbath in the Old Testament is incarnate in Christ's mission and that this promised rest of Sabbath in the Old Testament is still a promise available for chaplains serving Christ within the Navy chaplaincy. 53 Sabbath renewal is a time that is not time off, but time spent with Christ. As servants of God, we do not keep the Sabbath; the Sabbath keeps us. It is an eternal space that is holy and acceptable to the Lord for the renewing of the entire person including the mind, heart, and soul. 54 This provides a Godly worldview of hope to fight the good fight of faith that includes righteousness, reconciliation, rest, renewal, redemption, and rejoicing. It does not stop until the final day when God says to each chaplain: "Well done thou good and faithful servant."
52
Luke 4:19
53
Heb. 4:1.
54
Rom. 12:1-2.
67 Conclusion The Sabbath motif has laid the foundation for effective content of online renewal. Nevertheless, how the website was designed and implemented was crucial for effective use of technology, which will contain the Sabbath information. The next chapter provides the methodology for effective online renewal.
CHAPTER IV METHODOLOGY FRAMEWORK
Project Overview A Sabbath based spiritual renewal/awareness program that is asynchronous provides an opportunity for Navy chaplains overwhelmed by the demands placed on them in the military to find rest and renewal. The primary goal of this project was to design and implement online renewal using Sabbath themes. A secondary goal is to develop a model for the online facilitator or Sabbath friend to respond to reflections during times of renewal. Responses would flow from reframing psychological construct and Sabbath themes.' Sabbath themes from Scripture can enlighten, encourage, and empower toward right thinking and actions in ministry. The goal was to allow chaplains to see their lives differently by seeing God behind the scenes of their daily activities more clearly. Webbased renewal uses the World Wide Web (WWW) to be anytime, anywhere. It was anticipated that those participating in the online renewal program would move from the general to the specific as intimacy and trust built between online renewal participants and the Sabbath friend over the twenty-eight day period. Sabbath time tunes out the world and feeds the spirit with the Word of God. The wisdom of the humanist Sidney Jourard is true concerning chaplains' need to find Sabbath or as he would call it a "check out place": A person needs a place to go when he finds his life unlivable. Society seems to conspire such that there is nowhere to go when you want to be offstage, free from your usual roles, free to discover and define your
I
See Appendix N.
68
69 being-for-yourself. Judges, critics, and commissars are omnipresent. If a man steps out of line and departs from his usual roles, someone is there to remind him of who he is, to define him, and to punish him for daring to define himself. .. Before this drama reaches its climax... it would be helpful if new alternatives could be provided. What would life in our society be like if we had acceptable "check-out placesf'"
The Sabbath Friend Defined and Described The author of this work was the Sabbath friend for participating chaplains entering Pathways of Renewal. In addition, he or she also moderated the website. The Sabbath friend walked along side the chaplains observing online Sabbath renewal. In cyberspace, the Sabbath friend looked for opportunities in forum postings to reflect, confront, ask intuitive questions, and be a person that travels the same path as the chaplains receiving the rest. 3 The primary goal of the moderator was to provide help to chaplains regarding technology through a collegial relationship. Therefore, the Sabbath friend was acting as a spiritual director and technology helper. As trust was initially established and built over the twenty-eight day period, more intimate sharing could begin along with Sabbatical habits forming that would change heart and mind toward a better perspective. By entering into online dialogues with fellow chaplains in either their private forum or public forum, a process for renewal and refreshment was established. The daily Sabbath renewal program used biblical principles and themes for devotions that cause renewal and awareness; devotions were asynchronous, which
Sidney M. Jourard, Disclosing Man To Himself(New York: Nostrand Company, 1968) 200-202. Z
3
See Appendix A.
70 encouraged observance that best fit their schedule. 4 A "Sabbath friend" or the moderator used themes and principles in order to reframe toward healthy thinking and feeling. The art of psychological reframing is the intentional use of language to mold and shape perception. The intervention response feedback form (IRFF) (See Appendix A) illustrates the process in which the friend should respond.
Sabbath Friend use of Psychological Reframing The Sabbath friend's general process for helping is contained in the Information Response Feedback System (lRFS).5 The IRFS is a five-fold process of insight, post, analysis, themes, and reframe. As chaplains participate in online renewal, they may receive an illumination or insight that causes reflection, pain, or confusion. When the Sabbath friend reads the chaplain's online post(s) and reflection(s) and he or she then decides the level of response required. Some issues may not need feedback; on the other hand, other issues will require analysis and reflection by the Sabbath friend to examine surface issues and possible underlying issues. The Sabbath friend then filters the information through Sabbath themes in order to provide a biblical response. Finally, the Sabbath friend provides a well thought out and biblical feedback response for online participate(s). The author of this work has unique qualifications to provide feedback. These qualifications include graduate work in family systems training, traumatology training, graduate degree in instructional design and technology, and professional training and
4
See Appendix 0
5 See Appendix A
71 experience in group dynamics. This combination of training cannot be presumed for future chaplains functioning as a Sabbath friend. Therefore, future consideration should be made for developing an ethical guide and/or a handbook for a Sabbath friend to ensure a chaplains' ability to replicate the IRFS. Psychological reframing changes the conceptual and/or emotional setting or viewpoint in relation to which a situation is experienced, and then places it in another frame that fits the "facts," which changes its entire meaning." Two methods used in the project are contextual reframing and paradoxical reframing. Contextual reframing is the most common approach for the Sabbath friend and paradoxical reframing is more suited to those chaplains whom the moderator or Sabbath friend senses are struggling with soul conflict, and/or genuine inquiry.
Pathways of Renewal The actual website was called Pathways of Renewal. 7 Devotion, diary, discussion, and discovery are the Pathways of Renewal and are the key elements in the Sabbath renewal program. It is similar to a spiritual labyrinth. A labyrinth is an ancient symbol that relates to wholeness. It combines the imagery of the circle and the spiral into a meandering but purposeful path. The labyrinth represents a journey to our own center and back again out into the world. A labyrinth is also an archetype with which people could have a direct experience. It is a metaphor for life's journey. In other words, a
Paul Watzlawick, John Weakland, and Richard Fisch, Change: Principles of Problem Formation and Problem Resolution (New York, N.Y.: Norton & Company, 1974) 95. 6
7
To view the website click Pathways of Renewal.
72
labyrinth is a symbol that creates a sacred space and place and takes us out of our ego to the Spirit of God. The devotional journey will have the same purpose in which a chaplain enters the website "path", finds his or her center, and then exists refreshed and focused on ministry. There is a significant difference between the imagery of a labyrinth and the Pathways of Renewal. That difference is the "human touch" factor. After the devotion, there are opportunities to address privately insights and issues with a colleague in military ministry in order to help clarify, comfort, and provide company even in the most isolated parts in the world. In addition, another group forum or path exists that allows the chaplain to share wisdom and discoveries that might have occurred while electronically walking the Pathways of Renewal. Devotion
The first pathway is hypothetically the most important. As the foundational groundwork, Sabbath devotions provide nourishment for the chaplain's soul. Each devotion is the beginning of a spiritual labyrinth for renewal. The devotional scripts are found in their entirety in the Appendices.s Instructions provide a clear and concise understanding of the intent and meaning of the Sabbath renewal goals before entering the spiritual "walk." Each of the devotions should be both imaginal and auditory in nature. An explanation is within the section for website design.
8
See Appendix 0
73 Diary The second pathway is the diary section. When one thinks of a diary, it is usually about a relationship between a boyfriend, girlfriend, mentor, etc. This diary is about a developing relationship with God. This diary also helps to record a daily Sabbath that brings one or many of the major components within a person's life, i.e. rest, righteousness. It is here that chaplains are able to listen, reflect, and put their thoughts on paper regarding what God is saying to them. Each day God's voice should become clearer as chaplains become more comfortable with what to expect from the website. In the beginning, there is an anticipation that honesty before God might be difficult, but as trust grows each day, then perspectives will change along with its value to the participant.
In some respects, it is like a muscle; as this spiritual work is accomplished, then it will carry greater spiritual strength. Within the diary pathway, the ability for a Sabbath friend or colleague to respond to revelations and insights is what separates this online spiritual renewal from other free forms of devotion already on the web such as Our Daily Bread. Chaplains often feel isolated and alone in large hierarchical systems such as the military or hospitals. Anywhere, anytime spiritual renewal is strengthened by collegial interaction. This
requires the role of a friend ormentor to be available that provides helpful insights, and a spiritual reality check. Another important aspect of the diary area is its ability help chaplains with accountability. Chaplains involve themselves in their work so much that they often do not access close friendships due to time and distance. With an asynchronous
74 environment, it is the perfect place for chaplains to feel connected to those experiencing the same issues. Discussion
The discussion area is for those that need to share with others blessings during the Sabbath. This area is an opportunity to raise questions that came to participants during devotion and diary time. It is a repository of community knowledge to bless one another. For Sabbath participants it is an opportunity to give back what they received from the Lord. The discussion area is a place to receive Sabbath fellowship. There is anticipation that chaplains can use this as an opportunity to create intimate friendships in cyberspace. This area is complementary to the illuminations and revelations that God provides during the intimate contact between God and the individual in the private forums. Discovery
To facilitate this movement toward Sabbath thinking, there is a five-step response process that allows the Sabbath friend to give appropriate feedback. 9 The first step occurs when chaplains post a message in the diary forum. Second, the Sabbath friend checks the forum each day to monitor progress and to see if a response is necessary. If an online response is appropriate, then the moderator examines surface issues and possible underlying issues; this is the third step in the process. The fourth step is to align the issues with corresponding Sabbath themes that are contained within an intervention chart.
9
See Appendix A.
75 Finally, the Sabbath friend reframes it through an alternative theological perspective that flows from multiple Sabbath themes.
Design and Implementation of Website Creating effective webpages is an art. Programmers who create the structure of the website might understand "code" or the Hyper Text Markup Language (HTML), but not design principles. Website designers might know good design techniques, but find it frustrating to talk with programmers, who are only concerned with, "Does it work?" Since website designers can now write HTML code from software programs such as
Dreamweaver and Frontpage, attention will focus upon good design principles. Creating a website is not a trivial task, and the potential value of creating a spiritual renewal website is significant enough to warrant doing it properly. This endeavor should not begin until a clear roadmap is available. The roadmap is a schema of how the sight will navigate from webpage to webpage, the content of each webpage, and the type of pictures and colors that will be in use during the implementation process. This prevents the danger of shovelware. Shovelware is placing information on the web without consideration of design principles.l" Visual literacy is the ability to understand and use images including the ability to think, learn, and express oneself in terms of images. One of the problems with webbased programs is the overuse of technology to drive the objectives of a course or in this case, a spiritual renewal program. When design is too technical (technocratic), the designer neglects using technology to support the functional needs. In order to be
10 Sarah
Horton, Web Teaching Guide, I.
76
successfully design webpages, designers need to support three cognitive processes: selection, organization, and integration. By making information stand out, the designers are addressing selection. By creating hierarchies and directions in information, the designers are addressing organization. By helping the learner make comparisons and see similarities, the designer is addressing integration. The following webpage guidelines were used within the Sabbath renewal website: TAP (tools, actions, and perceptions), CARP (contrast, alignment, repetition, and perception), and other important principles such as the "golden rectangle" principle of design.' I The purpose of tools, actions, and perceptions (TAP) is to ensure a website invites a positive response from the user. Tools are the basic elements of design including type, shape, color, depth, and space. "Actions" are what one does with "Tools", i.e. contrasting colors, alignment of fonts, and visual aids that are repetitious, and have the principles of proximity. "Perceptions" guide how our mind recognizes information through using figure/ground, hierarchical, or gestalt patterns. Tools are core elements of design that are survival basics for a webpage. Color, simple shape, depth, space, and typography are all tools that are accessible and are frequently used by instructional designers or educators for webpages. Each aspect of tools is essential to having a renewal website that provides a good impression when first coming to and then entering the site. Contained in the area of Tools are two kinds of shape formats on the web, vector and raster graphics. Vector graphics are shapes created from mathematical vector points on a grid such as a computer screen. The advantage of vector graphics is that they resize
11
See Appendix E.
77 without distortion. Thus, if someone wanted to resize a graphic element on a webpage from 4 inches to 2 inches, the graphic would maintain the same level of quality. On the other hand, this is not true for raster graphics. Raster graphics cannot resize because resizing usually deforms the image. For this project, raster graphics were the images of choice because of the small amount of space they require to "sit" on the webpage. The smaller the amount of information the webpage has to download the faster the page will appear for the chaplain. Graphics create an opportunity for imaginalleaming or understanding through pictures rather than reading or hearing. The Sabbath star creation represents the Sabbath themes so that they become "pictured" in chaplains' minds as they do their devotions. 12 Color, depth, and space use for webpages are important in designing a web-based spiritual renewal. Colors that are in use for this project are a series of blues that correlate to the Navy and create a good, calming atmosphere. Blues along with purples and greens also create inspirational moods." The design goal of online renewal was to create an inspirational mood for devotions using graphics and colors schemes. Spatial factors were used to prevent confusion regarding the Pathways of Renewal the moderator wanted the chaplains to follow. Actions are how the elements of a webpage are arranged, animated, or appear. CARP (contrast, alignment, repetition, and proximity) is the acronym used to remember what to do with the graphics and words when designing a website such as Sabbath renewal.
12 See 13
Appendix B.
Lohr, Creating Graphics, 144.
78 To contrast graphics and text effectively on a webpage the "Figure/Ground" principle is essential. The figure/ground principle describes the mind's tendency to seek figure and ground distinctions. The visual designer typically wants information one would want to stand out as the "figure" and the "ground" information one would want to recede or support the figure. Font size, color, and shapes were used in this design template to focus the attention of Navy chaplains toward the information they need to be successful during web-based spiritual renewal. The colors chosen were yellow and dark navy blue (figure element) that contrasted well to the background (ground element). Alignment is another key element of design. In order to do this well, hierarchical principles need to abide within the template. Hierarchical alignment moves the participant's eye along a path to instinctively follow the page according to how the designer would like. When designing the website for Sabbath spiritual renewal, the first thing a participant sees is the Sabbath star logo and then the title of the website follows. After that, the eye will instinctively flow to the smaller fonts or text immediately below it. This allows the user a choice to either navigate to the log-in page or to watch an introduction video of the program. The final aspect of TAP (tools, alignment, and perception) is perception. Perception's most important concept is the gestalt principle-the perception that sees the whole is greater than the sum of its parts. Effective design depends on creating gestalt, a total learning or performance environment (the whole) that has flowing elements (parts). The screen design is consistent through out the website. 14 The Sabbath star also
14
See Appendix C and D.
79 represents the gestalt principle. The star is a picture that shows the interconnectedness of the Sabbath themes together, which is gestalt. 15 The golden rectangle is a helpful technique to employ proportions. 16 A golden rectangle is any rectangle with sides that have a ratio of 5 to 8. "This ratio is believed to produce a balanced and pleasing (golden) image or to evoke from the viewer a sense of harmony."!' The website has within it several golden rectangles. They harmonize with the color scheme to help create the mood for chaplains to reflect with God in Sabbath. The project's foundation used the contiguity principle and the split attention principle, both acknowledged by Mayer. These principles helped chaplains understand the purpose for developing this project and the goals of web-based renewal over the fourweek period. The continuity principle is a discovery of Mayer in his educational research. The basic premise is that participants learn more if they have both picture and/or animation in conjunction with words to guide their understanding of the objectives. During one recent study, Mayer found that when teaching students how a bicycle tire works there was a fifty percent increase in learning with auditory words and animation.l" To communicate the intent of this project it incorporated written, audio, and movie elements to facilitate
15
See Appendix B.
16
See Appendix E.
I?
Lohr, Creating Graphics, 271.
Mayer, Richard and Moreno, Roxana, "A Cognitive Theory of Multimedia Learning: Implications for Design Principles," Department OfComputer Science and Software Engineering, 1998, , (accessed July 9, 2004), 3. 18
80 understanding of project goals and spiritual growth. In addition, devotions provided both an imaginal aspect in which chaplains could listen and see reflective material during their daily Sabbath. The split-continuity principle suggests that students or in this case chaplains who use both audio and written elements, such as the devotional aspect of web-based Sabbath renewal, would cause a decline in understanding of subject matter. Therefore, the devotional section will only have an auditory form, and the written form of the devotion was not available to the chaplain listening to the daily devotion. 19 Domain-related practice is an important aspect of this project. The goal was not to have chaplains simply complete the four week Sabbath renewal program, but for chaplains to embrace it as a life changing spiritual habit that performs ongoing renewal anywhere, anytime in their lives. This gives rise to a more authentic appreciation for, and understanding of, Sabbath renewal goals. Therefore, chaplains were invited to see this as more than a request to see if renewal is possible online, rather it was a test to see if it creates life in them both now and in the future. Chaplains must see the web-based Sabbath renewal project as worth their investment of effort and must feel responsible for the solution to the dilemmas that God provides as chaplains become more spiritually aware in their lives. If a solution is sought from the moderator or from others in a public forum, this would not be engaging in the level of thinking that was in line with the goals of this project. This is the "ownership of inquiry principle," which is an important goal for web-based renewal/awareness.
19 See
Appendix O.
81 Sabbath friends are there to help those in renewal think of possible ways to reframe their situation through Sabbath theme reframes. This project's objective was to facilitate spiritual strength with ongoing renewal, a better self-image, and a changed of perception as to the way God is working behind the scenes. The online learning context attempts to motivate the chaplain to focus learning on professional calling to Navy chaplaincy. However, this will intuitively have impact upon one's personal life. The software program that was used to write the webpage is Dreamweaver. Dreamweaver and Frontpage are the two most popular programs to write HTML pages
for the web. Dreamweaver is a Macromedia-based company and Frontpage is a Microsoft-based company. Dreamweaver was the program of choice because the Chaplain Corps webpage uses it; and therefore, the program is most familiar to the webpage designer. Execution
Chaplains engaging in online renewal did so through the website for one month. The chaplains had a choice to make upon entering the website. If this was the chaplains' first time to the website, then they had an option to playa video introduction of the project. If the chaplain has been to the website, there was an option to enter directly to the Pathways of Renewal. After chaplains entered their password they entered a labyrinth like pathway of renewal that is four-fold: devotion, diary, discussion, and discovery. The devotion and diary forums were private areas in which only the participating chaplain and the Sabbath friend had access. The discussion area and discovery forums were public and all participates had access. By design, there was no
82 area within the online renewal website where only participates have access. The Sabbath friend walked with the chaplains in every area of the website.
Measures and Evaluation There were five measures used to obtain information for the spiritual online renewal project. The evaluation tools included an anecdotal record form, two Likert scale evaluations, a subjective evaluation form, and the Maslach Burnout Inventory (MBI). The measurements helped to facilitate the goal of achieving Kilpatrick's first two levels of evaluation, i.e. did chaplains like online renewal and did they learn anything from it.
Anecdotal Record The anecdotal record form provided chaplains with an immediate feedback system for technology glitches.i" This facilitated immediate intervention by the website designer in case technology failed. In addition, this technical journal acted as an outlet for frustrations to help ensure an adversarial relationship with the technology did not occur. This also prevented, especially in a chaplain renewal program, reporting just "cold hard statistics." The "human story" in the struggle with technology and renewal was important information that chaplains provided for future revisions of this pilot project. Chaplains were instructed through e-mail to use this form immediately after a problem with technology occurred.
20
See Appendix J.
83 Objective Evaluation Form The objective evaluation form measured the effectiveness of the design and content of the website and the impact that the Pathway of Renewal had upon the participating chaplains." Ultimately, the questionnaire gained information concerning whether the online renewal program accomplished stated goals and answered questions from Chapter One. The following paragraphs are an overview of the objective evaluation review questionnaire to show how each item correlates to answer Chapter One project questions and goals. 22 The first project question was, "What biblical and theological issues are pertinent to this study?" On the objective evaluation review, items 4-5,8-11, and 17 were used to answer this question by asking chaplains to rate how the content helped them with spiritual growth, awareness, and renewal. In addition, the form evaluated Sabbath beliefs and successful creation of online renewal habits. Project question two asks, "What are the unique contextual factors affecting the spiritual vitality of military chaplains on active duty?" Items 4-9, 11-12, and 14-16 of the objective evaluation review were helpful in that they provided information concerning each chaplain's view of the project's importance and effectiveness, possible future use of online renewal, and time issues. Item 18 allowed chaplains to give their suggestions for improvements which potentially would contain other contextual factors.
21
See Appendix I.
Goals to be accomplished and questions to be answered are found in Chapter One, pages 8 and 9; use in conjunction with the objective evaluation form, Appendix I. 22
84 Items 3-8, and 12-16 answered Chapter One project question three, "How can digital media influence the process of spiritual support and direction?" The information from these items gave insight into the chaplains' expectations of the project and benefits received. Items 18-20 asked for areas to improve and what was most or least valuable about the project. Items 3-12 and 14-20 of the objective evaluation review addressed the last project question, "How can effective spiritual support be evaluated?" The ratings given in regards to each chaplain's spiritual awareness and growth, the helpfulness of the moderator, and the views on the importance of Sabbath all contributed valuable information to evaluating the effectiveness of spiritual support. Items 7, 9, 11, and 14 help to provide data regarding the success or failure of project goal number one. The evaluation form rated convenience, time, and possible further participation in online renewal. These same areas were addressed to measure goal two regarding the chaplains' desire for continuing a Sabbath routine beyond the project by items 4-5,7-9, II, 14, and 16-17. Goal three of Chapter One helped to understand if chaplains felt a stronger sense of accomplishment at work after experiencing online spiritual renewal. While some information about the success or failure of this goal could be gained through the objective evaluation review, the measurement of choice is the MBI Human Services Survey. This survey and the findings are thoroughly discussed in Chapter Five. Goal four's purpose was to measure chaplains' appreciation for the depth of Sabbath meaning. Items 8-11 suggest the success of this goal by directly asking if awareness was created, if devotions were helpful for renewal, and if renewal became a
85 positive habit. Item 17 includes the rating of chaplain's likelihood of stressing daily Sabbath to others. Chaplains' willingness to participate in or implement a future online renewal programs on the Likert scale were used to suggest achievement of goal four. These same items along with 4-5, 7, 14, and 16 are helpful to determine success or failure of goal five. The evaluation form also determined whether or not Sabbath time added to a chaplain's day and whether or not Sabbath time became a habit; this was accomplished by evaluating chaplains' routines and their time requirements for Pathways of Renewal. Goal six was measured by items 1,3, 7-16, and 18-20. Evaluating whether chaplains see online renewal as a valuable resource was accomplished by asking chaplains to rate the time requirements, spiritual growth and awareness, and the possibilities of future online renewal programs. Additionally, chaplains were asked to rate whether or not they would recommend online renewal to other chaplains. Finally, items 1,3,5, 10, 13-16, and 18-20 suggests the success or failure of Chapter One stated goal seven which dealt with technical issues interfering with renewal. The chaplains' ability to navigate the website and views of online renewal, along with the spiritual growth and awareness gained, were used to gauge success or fail in this goal. User Interface Record Form The way users interacted with the website hosting the spiritual renewal program was a critical element of evaluation. If the technology used poor design techniques, chaplains might not have received the spiritual nourishment this program of renewal offered because of distracting or ineffective technology. This rating form included eight
86 major criteria for assessing the user interface with the website design.r' The user interface record form measured ease of use, navigation, cognitive load, screen design, spatial compatibility, information presented, aesthetics, and overall functionality. Ease of use measured how much help chaplains needed to start using online renewal. Navigation measured how intuitive the online links were to enter the pathway to renewal. Cognitive load measured if the information presented on the website was too much for chaplains to understand and use. Spatial measured how well the graphics used on the website integrated with the learning goals of online renewal. Information presented measured how well information was divided and organized within the website. Aesthetics measured how well chaplains liked the cosmetic look of the online renewal program. Finally, overall functionality measured how website and content fit and flowed together (gestalt). Subjective Evaluation Form
The subjective evaluation form asked open-ended questions to answer project questions and to determine the success or failure of project goals. These questions provided an opportunity for chaplains to explain in detail what they liked and disliked about the program. Questions focused on both content and functionality ofthe website. The following paragraphs are an overview of the subjective evaluation form questionnaire to show how each question correlates with Chapter One goals and project
23
See Appendix K.
87
questions. 24 To learn the whether or not goals were met and if questions were answered from Chapter One see Chapter Five. Project question one, "What biblical and theological issues are pertinent to this study?" was answered by subjective evaluation form items 3 and 5 where chaplains wrote why they would or would not establish a daily Sabbath and what they would tell people about to participate in a web-based Sabbath program. While some responses might contain logistical issues, chaplains' biblical and theological beliefs would be the primary factor in participating in a daily Sabbath program. Question two, "What are the unique contextual factors affecting the spiritual vitality of military chaplains on active duty?" was addressed in items 3, 4 and 7 by accessing further the whys and why nots of maintaining a daily Sabbath with specific attention paid to the time, accessibility and accomplishment of objective issues. Any problems that prevented the chaplain from participating as planned were written in these areas. How digital media influenced the process of spiritual support and direction was the focus of project question three. Most of the items on the subjective evaluation review contributed in some way to the answering of this question. The same is true with project question four in regards to evaluating effective spiritual support. As chaplains were able to give detailed information in response to each item in the review, these two questions were answered fully.
Goals to be accomplished and questions to be answered are found in Chapter One, pages 8 and 9; use in conjunction with the objective evaluation form, Appendix H. 24
88 The goals from Chapter One correlate directly with items 2-7 of the subjective evaluation review. Because of the open-ended format, each of these items has the potential to inform as to the success or failure of every goal outlined for the project. Items I and 8-11 of the review focus more exclusively on goals six and seven. Chaplains reactions to the program, areas of competence or incompetence, improvements needed and overall opinion of the multimedia system lend themselves to access whether or not chaplains believe online renewal would be a resource and whether or not chaplains had an adversarial relationship with the technology. Maslach Burnout Inventory
The Maslach Burnout Inventory's purpose was to measure the overall effectiveness of the Pathways of Renewal and the impact of the devotions. The participating chaplains were rated with the MBI before the beginning of the program and upon completing the web-based Sabbath renewal. 25 The MBI discovered how chaplains in the military service viewed their jobs and their colleagues with whom they work closely. Chaplains whose scores show a decreased risk for burnout would also suggest that the online Sabbath renewal program was successful. The MBI measures three primary indicators of burnout: emotional exhaustion, depersonalization, and personal accomplishment. Each chaplain was evaluated according to those three areas in comparison to national mean averages of the MBI. 26
25
See Appendix L.
26
See Appendix M.
89 Conclusion The project was to determine if online spiritual renewal could be an effective means to find Sabbath time before God anywhere, anytime (asynchronous). To achieve the goal of renewal a biblical and theological foundation had to be formed. In addition, the biblical and theological information would be used for the content of devotions on the website. Kilpatrick's evaluation method was used to guide the creation of the Likert scales and to answer Chapter One questions and stated project goals. The MBI was used to determine success of online spiritual renewal's overall effectiveness for busy Navy chaplains. The Sabbath friend needed to have a structured way to provide feedback that facilitates the human touch through cyberspace." In the end, this is a first attempt to try to understand what kind of website would be soothing to chaplains, especially in places that create extreme tension.
27
See Appendix A.
CHAPTER V EVALUATION OF RESEARCH FINDINGS
Processing the Journey The online Sabbath renewal program lasted through the month of February 2005 and encountered some resistance from the administration of the chaplain school. There were concerns by the senior leadership that this project would hinder accomplishing training goals. Senior leadership feared this was just one more thing to do. Of course, busyness is precisely why the online renewal program was created. The senior chaplains did not comprehend the asynchronous nature ofthis project. Online renewal provides chaplains the opportunity for Sabbath time that would not interfere with daily ministry. Seven chaplains participated in online renewal. These chaplains were stationed at the Newport Naval Base, Rhode Island. This was a pilot program that, for research purposes, required chaplains to be easily accessible in order to brief them concerning the process before, during, and after the web-based renewal program. Chaplains from the Naval Base already had a strong sample variance between age, rank, and gender. Finally, chaplains were chosen because they were not in combat or other arduous environments. These chaplains were pioneers for something new, but not proven. Chaplain who are in arduous duty assignments should not be subject to unproven experiments; only tested technology and content should be placed in chaplains' environment. The chaplain and author of this work had the role of moderator and Sabbath friend. The other chaplains experienced the online Sabbath renewal as participants. Chaplains represented a broad spectrum of rank, age, and Christian faith. There were two
90
91 Lieutenants (0-3), three Lieutenant Commanders (0-4), and two Commanders (0-5). No Captains (0-6) participated in online renewal. Their age ranged from 39 to 48 years. There were broad ranges of experience in the Chaplain Corps that correlated with their rank. Lieutenants have been in less than seven years. Lieutenant Commanders have been in between eigth and 17 years. Commanders have been in over 17 years of active duty. The chaplains who participated represented a multiple of faiths that included the Lutheran, Missouri Synod, the Methodist Church, the Church of God based in Cleveland Tenn., and Southern Baptist. Among the chaplains who participated, there was only one female chaplain. These chaplains provide a good foundation from which to learn about the feasibility of proposing to the Chaplain Corps an online renewal resource for chaplains to have anywhere, anytime. Preparing for the first day of Sabbath time became taxing and the designer of this project experienced anxiety as he worked to complete every task in time for the start of the project 1 Feb 2005. The details of technology included writing computer-based code (HTML) for the electronic template, digitizing the devotions for the web, and preparing a video introduction for the participants. HTML code became a challenging endeavor. The website, which contains the code, had multiple layers or levels to create a labyrinth like experience for chaplains. The Pathways of Renewal or labyrinth had linked buttons that brought chaplains to different areas within the website. The difficulty emerged with the permissions or how much control the participants should have in the process. The moderator decided to give chaplains permission only for replying to posts, but not to edit or add to the content area. This limited the possibility of confusion during chaplains' Sabbath time, which might
92 have hindered their spiritual process. The disadvantage is that limited access restricted exploring the technology and leading to new ways of applying web-based renewal. Changing written devotions to digitized sound files was the next step in the development of the website. The sound files were loaded onto the Chaplain Corps server, which provided the internet accessibility to participating chaplains anywhere, anytime. Learning how to load these audio files was not difficult, but it was time consuming and tedious. MP3 files were the method of choice at first; unfortunately MP3 files required the entire file to upload before it plays. This caused an undesirable waiting time for chaplains who would expect to begin receiving their daily Sabbath time immediately. To overcome this problem, WMA files became the method of choice because they played before the file was completely downloaded. The introduction video helped put a human face behind the Sabbath friend for participants. Finding the right words with the right tone was more difficult than anticipated. The video took place inside the chaplain school museum, within the Chaplain School itself. Writing an appropriate script for the video introduction was the first task. The final version accomplished the goal of putting a human face in the participants' mind and helped them understand the importance of the unique asynchronous aspect of this project. This video invitation to participants was to encourage them to relax and enjoy the experience of Sabbath renewal online. A technological glitch occurred within the first few days of the online renewal project. An anecdotal record indicated that the directions on the website to post daily diaries did not correspond with what the chaplains saw. The administrator of the site had permissions that allowed chaplains to post reflections using a reply button, which did not
93 appear for the participants' use. The moderator/Sabbath friend had to enable permissions for the chaplains to abide by the online directions, which solved the problem. During the first week of the project, another chaplain used an anecdotal record that described an issue of being lost online. When the chaplain entered the site, he saw many unknown buttons to press and worried about clicking to a wrong area. The Moderator or "Sabbath friend" used a gentle voice and encouraged him that it might take a couple days to become familiar with navigating the website. The moderator said, "Just stay on the four Pathways of Renewal and you will be okay." The chaplain with the issue did not have any other problems navigating the website. The moderator also used it as a metaphor during this chaplain's diary time. The moderator as a Sabbath friend suggested it was a parallel for our feelings of being lost at times in life when in reality we are only a few steps or "clicks" away from being on the right path. Chaplains developed their own routine and times to do online Sabbath renewal and became comfortable moving around the website. For the moderator, learning when to reply became a struggle. During the first week of the project, the moderator replied to every diary post on the web. After the first week of the project, the moderator stopped replying to every post and used intervention as a Sabbath friend in situations that were more obvious. An example of this intervention using the Intervention Response Feedback System (lRFS)1 occurred the second week of the Sabbath renewal project. The chaplain had feelings of conflict with his or her own faithfulness to God's calling to traditional church work and Navy chaplain service. The first impression of the Sabbath
I
See Appendix A
94 friend was to give a hasty response, but he remembered the IRFS. Reflecting with the Sabbath theme table.' reconciliation was chosen. Using the content from Chapter Three of this paper, the moderator responded by asking the chaplain to remember his or her calling and place it a present context. The chaplain remembered God's calling and in the end the fulfillment of reconciliation seemed to bring some comfort to the depression being displayed online. The discussion area was an important part of the renewal project for some chaplains. Seven chaplains participated in the project including the moderator, with over half using the public forum to ask questions, raise theological concerns, and write succinct principles that the devotions taught them during the online renewal process. The Sabbath friend's role in the public forums was to help chaplains reframe and stay specific. In other words, the chaplains' common tendency in the project was to pontificate instead of owning feelings that would arise in their Sabbath time. Day-to-day interaction between the moderator and online participants occasionally occurred at the same time; but generally, the moderator as Sabbath friend would read diaries and public forums without others online, too. If both participants and the Sabbath friend were together online, it was not by design. The Sabbath friend would check the online postings three times a day as a routine and would check online postings several more times throughout the workday or at home. The Sabbath friend viewed the online renewal community as something he looked forward too as he found himself being blessed and nourished by the daily interaction, also.
2
See Appendix N.
95 Conflict arose between a project participant and the Sabbath friend on 15 February 2005. While journaling in the diary area of the website, the chaplain told a story about Sabbath playas this chaplain reflected with the daily audio devotion. The following is an excerpt presented with the chaplain's permission: One of the best afternoons I ever spent as an adult was the afternoon I first learned to walk a tightrope. I spent the whole afternoon - hours playing on it until I could stand up by myself and walk the whole length. It was a return to my childhood days when time passed unnoticed because the fun was so engaging. I guess I eventually gave it up because lots of people helped convince me it was an "unfit" hobby, but it was so calming. You cannot rope walk and have your mind set on other things - hence I thought it was perfect "sabbath play. ,,3 Reading this insight, the Sabbath friend believed it was good principle for the public forum; thus, the Sabbath friend invited the chaplain to share this principle. The participating chaplain posted the principle with an opening sentence that indicated forced participation. The Sabbath friend immediately deleted the post and privately explained to the chaplain that this was strictly an invitation. This helped heal the situation, but it was another week before there was more open sharing in the private forum.
Objective Evaluation Review Questionnaire The objective evaluations reviewed primarily the effectiveness of the website, which contained the renewal project, but also measured the success of creating the habit of renewal. Chaplains chose a number on a Likert scale from 1 to 5 with 1 being strongly disagree and 5 being strongly agree regarding the statement or question being asked. Of
3 Laura Bender, Spiritual Renewal Website Accessed (9 February 2005). Access Restricted.
96 the six chaplains participating in the questionnaire, their overall average was 4.11 with the most common answer being the number 4 (Agree). The lowest rating average occurred from two chaplains; their overall averaged was 3.71. Therefore, every chaplain that participated believed the website was a success. Nevertheless, only one chaplain had a majority rating of 5 (strongly agree) and two chaplains overall ratings of less than 4 (3.71). The two chaplains with less than an overall rating of 4 meant that while they tended to agree with the usefulness of online renewal, they could not comprehend where to begin such a program at their duty assignments. This conclusion came from written statements drawn from the subjective evaluation form. The Likert scale numbers represent success because most chaplains average mean score rated the overall program above a scale of 4. Most scores were in the 4 and 5 range, which suggested chaplains agreed or strongly agreed that this program was worth their investment of time and effected change that helped lower burnout risk at the work place. Every chaplain felt confident regarding how to navigate through the renewal website. In addition, every chaplain would stress the importance of daily Sabbath to others, which inferred success regarding the online spiritual renewal program. The indication of success regarding online renewal was accurate in part because chaplains agreed the website activities stimulated spiritual awareness." The web-based renewal project created hopes of its possible placement in a chaplain's regional location. Though chaplains seem spiritually nourished from the project, not all would consider implementing a web-based renewal program if provided
See Maslach Burnout Inventory (MBI) Human Services Survey section for further discussion regarding effect of online renewal on Navy chaplains. 4
97 the opportunity. The statement "I would consider implementing a web-based renewal program myself." received the lowest Likert scale rating with a 3.5 average, with a low score of2 (disagree). This indicates chaplains were not too enthusiastic about implementing a multi-media program for revitalization at least in the continental United States. What this might also suggest is that these chaplains did not feel technically competent to incorporate such a website. Chaplains disagreed whether or not the moderator or Sabbath friend gave sufficient feedback during the daily online activities. The questionnaire indicated that two chaplains received adequate feedback, 2 chaplains were indifferent with regards Sabbath feedback, and two chaplains indicated that they did not received enough attention from the Sabbath friend. The objective questionnaire ultimately revealed that chaplains believed the website met their spiritual need and caused habitual Sabbath renewal. Chaplains appreciated the sound quality of the devotions that they heard everyday. They enjoyed the anywhere, anytime aspect of web-based renewal, also. As mentioned earlier in this chapter, participating chaplains were hungry for the interaction and interplay between themselves. An anecdotal submission indicated that some chaplains used this for greater depth of understanding, while others simply read the forums each day as part of their devotional time because they enjoyed and learned from the online dialogue. Observations from the objective questionnaire indicated a positive correlation between chaplains preferring more feedback from the Sabbath friend and those using the public forum the most. The questionnaire also revealed that chaplains appreciated the structure or Pathways of Renewal for developing a ritual Sabbath in their lives.
98 User Interface Rating Form The user interface rating form was to determine the success of the online renewal template. The overall functionality of the website received the highest average mean with a score of 8.83 on a 1-10 likert scale. Total average for every category combined was 8.18. These numbers indicate that the overall web design and its contents were successful. A goal during the design and implementation phase of this project was for the technology to be non-adversarial; this project goal was successful. The area of measure that received the lowest score was aesthetics with a mean score of 7.17. While the site was not "pretty," it was not repulsive either. There was a low score of 5 with no score higher than 8. Chaplains on the low end of the Likert scale felt there should have been more pictures in the background, graphically based in the beginning, and disappointed that nothing was unique about the forum areas. On the other hand, the chaplains on the high end of the rating scale said it was pleasing or had no written comment. This could validate the chaplains who rated the aesthetics as bland. Navigation was near aesthetics as the least liked aspect of web-based renewal. Chaplains reported confusion when first navigating the website, but eventually discovered how to flow through it with ease. On one occasion, the moderator had to intervene to help chaplains understand the navigation principles, which validates the two chaplains' complaint of maneuvering through the online forums. Navigation and ease of use measured the same aspects of the website. Ease of use also found difficulties maneuvering inside the online environment. The mean average in this ease of use area was 7.83.
99 Information Present was the mean score that stood out the most. Only one rating of 8 occurred with every other rating being at least a 9 or 10. This indicated the devotions caused their Sabbath time to be meaningful. Comments included the 5-7 minute time of the devotions as adequate, and that the information was clear, concise, directive, and allowed for interaction with others participating in this study. The final comment on interaction affirms the fact that every chaplain looked forward to the collegiality online and appreciated feedback and continuous dialogue occurring within the public forums. Cognitive load measurements compared favorably to information presented that all chaplains believed the devotions were meaningful and blessed their time with God.
Subjective Evaluation Review The chaplains' initial impression of web-based renewal was unanimous: curiosity. Every chaplain believed it was a good idea to explore and worth participating in the program. After their experience of28 Sabbath days, chaplains' beliefs did not change. Every chaplain believed online Sabbath renewal has "strong potential" and everyone was enthusiastic of further development of this concept. The chaplains were very pleased with the content of devotions and the time spent in community writing to one another about their experiences of Sabbath time. The common technological accomplishment that every chaplain experienced was becoming an expert navigator of the website. The probable reason for this feeling of accomplishment was the success chaplains felt becoming familiar with navigating the website. Seventy percent of chaplains also felt great accomplishment with posting in both private and public forums. By the end of the project, every chaplain believed it was
100 straightforward, not difficult to use, and this project was a good use of technology. Every chaplain was impressed with the technology. One chaplain felt it should have been more robust, but did not give any indication how to improve functionality. Convenience stood out as something every chaplain liked about the web-based renewal program. One chaplain had already been using online resources for his devotions. The reason for this could come from the commonality that every chaplain was curious about online renewal from the start. Another chaplain said he liked, "discovering a new tool for an ancient discipline." Several problems occurred during the project, which included technological and theological issues. Technological issues included internet access, distinguishing between discussion and discovery area, debugging windows, and struggles between viewing Sabbath time as work or rest; theological issues centered around application of the Sabbath to their daily lives. Specifically, a conflict occurred with the chaplain and the theology of the devotion. The chaplain believed that was private time and could not see the corporate aspect of Sabbath while the devotion emphasized the community aspect of sharing God's blessings of rest. The Sabbath friend was able to reframe the devotion in a more positive light, but it became a minor obstacle to hearing God's voice for the next devotion. The other issue that surfaced centered on the content of posts in the discussion and discovery areas. During the project, some chaplains would post principles in the discussion areas and vice versa. Discovering flaws in the technology was a major goal for the project. Several problems arose during the month of February. The most serious was the downloading of devotions. An anecdotal record indicated that it took 15 minutes to download a song and
101 10 minutes to download an audio devotion. Since every chaplain uses cable or DSN internet connection, the problem only existed at chaplains' homes that had only dial-up access to the web. Deciding what to post on the public Pathways of Renewal was a source of frustration for participating chaplains. The discussion area allowed chaplains to share their insights and blessings from their private devotions with God. Discovery was to hold the principles that flowed from both private and public forums. Though the distinction existed within the website, this did not prevent chaplains from becoming confused during their experience of Pathways of Renewal. This infers the need for a tutorial or further explanation regarding each pathway. Every chaplain except one forgot to send an internet link to access the website, which interfered from successfully participating in online renewal on the weekends. This implied a problem with chaplains wanting to participate on the weekends. If this were an issue with a chaplain's forgetfulness, the chaplains would have sent the online renewal link to their home e-mail address; that is if they sincerely desired to participate in this program on weekends. This was the first implied resistance to the accountability process of the project. Of course, this implied resistance leads to the final problems discovered with web renewal for chaplains. Every chaplain struggled with observing Sabbath as another task that needs completion instead of a desire for renewal and reframe through the lens of God. A possible solution might include developing an initial phase of online renewal that attempts to convince online renewal chaplains that the Sabbath keeps them; they do not keep the Sabbath.
102 The subjective evaluation contained several good ideas to enhance web-based renewal for chaplains. Below are recommendations to improve the website: Links to other resources Use of reflective videos Public forums combined Flash based tutorials Renaming Pathways of Renewal These would certainly improve the website and make it more appealing to Navy chaplains from a broad Christian perspective. The chaplains at one time or another wanted to explore other resources that aligned better with their tradition or wanted more information regarding the daily devotion. There could also be an archive of the previous devotions for them to remember and keep with them. In the devotion area, audio and music files where available for only one week, then removed. The files were placed on the web for only one week so that participating chaplains did not get confused or overwhelmed with twenty-eight c1ickable options. Seven was a manageable amount to navigate for online renewal. The amount of space on the server was not an issue; the amount of information to show chaplains was the issue. Reflective videos are imagery of feelings or ideas that enhance the effect of devotions. The problem with reflective videos is keeping the size of the downloadable files to a minimum. This was already a problem for chaplains who wanted to use dial-up internet service. Nevertheless, this could be a resource for chaplains who wanted more than the five-to-seven minute devotion. A flash-based tutorial was an idea to help with the confusion when first logging onto the website. Flash is the standard for animation and tutorials on the web, and the
103 chaplain who suggested it has some experience with computerized tutorials. This would be a potential area for further research. A large amount of research is currently being conducted to study the best use of pedagogical helpers in the role of a peer assistant or an expert assistant. The two public forums confused the participants. Therefore, many posts did not follow the criteria in either the discussion or discovery area. The subjective review unveiled two possibilities. First, combine the two areas with the moderator highlighting principles that would emerge. Second, reorganizing and renaming of the Pathways of Renewal was a suggestion. The naming conventions for the reorganization are daily journal area (total privacy, no one else reading), spiritual conversation area (only the moderator reads), and the spiritual forum (all participants post and read). This concept was to compliment the original Pathways of Renewal and was valuable input for future revision of the website.
Maslach Burnout Inventory Human Services Survey Christina Maslach recognized the need for standardized measure of an individual's experience of burnout; this resulted in the Maslach Burnout Inventory (MBI). An important aspect of burnout for caregiving professionals is emotional exhaustion (EE) when people feel they are no longer able to give of themselves at a psychologically appropriate level. Another factor in burnout is depreciation (DP) which correlates to the emotional exhaustion aspect of the MBI. Depreciation in burnout occurs when a caregiver develops a negative attitude toward those he or she serves. This often
104 leads to believing that a client deserves the trouble he or she is in now.' The final aspect of burnout, which the MBI checks, is personal accomplishment (PA). PA means the caregiver, i.e., chaplain would start to use negative self-evaluation in regards to those served. Maslach suggests that burnout can lead to deterioration in the quality of care, job turnover, insomnia, and marital and family problems." The MBI measures burnout on a scale of degrees ranging from three categories, i.e., high, average, and low degree of burnout. The MBI was administered Monday, 28 January 2005, one day before the start of the online renewal program. Upon completion of the one month web-based spiritual renewal project that lasted from 1 February 2005 to 28 February 2005, chaplains were given another MBI measurement. Chaplains in this study showed an average or moderate level of burnout in the area of emotional exhaustion except for one; this particular chaplain scored a high degree ofEE. Variances in scores were not significant except when measuring PA. This area had the most impressive positive change. Chaplains had a positive correlation movement of at least one category that demonstrated feelings of greater effectiveness on the job. The MBI reported that two chaplains experienced no statistical changed in any category, three chaplains had significant statistical improvement in PA, and one chaplain experienced significant statistical improvement in every area of the MBI (EE, DP, PA). The MBI national mean score for burnout is 21.42,8.11, and 36.43 for EE, DP, and PA respectively. Before the start of the web-based renewal program, two chaplains
Christina Maslach, Susan E. Jackson, and Michael P. Leiter, Maslach Burnout Inventory Manual, 3rd ed. (Mountain View, CA: CPP Inc., 1996),4. 5
6
Ibid.
105 were at or below the national average for burnout. After the twenty-eight day period, there were four chaplains at or below the national average for burnout. This is a positive increase of 33 percent for chaplains who participated in online renewal.
Conclusions Statistical and subjective data from the project suggest that Sabbath renewal online is a viable resource for Navy chaplains. Except for two chaplains, those who participated had increased positive feelings of effectiveness and shared varying reasons for their like of the program including corporate renewal, reflective time, new insights of the Sabbath, and accountability. Chaplains agreed that they would like online renewal as a resource, but not necessarily as the only resource for renewal. Generally, chaplains felt the website could have been more aesthetically pleasing and easier to navigate, but once chaplains became familiar with the Pathways of Renewal there were no problems. Chaplains whose greatest achievement in technology was navigating the website correlated with those that had problems with navigating when initially logging onto the website. The moderator or Sabbath friend was successful in incorporating the IRFS, which provided a model for chaplains in the role of Sabbath friend to engage his or her fellow chaplains during their holy time with God. The desire for chaplains to have collegiality or the comfort of community within cyberspace was a significant find in the research.
106 CHAPTER VI PROJECT OVERVIEW AND FUTURE IMPLICAnONS
This project created a research foundation to the benefit of providing online Sabbath renewal as a resource for Navy chaplains. The web-based, asynchronous nature of the project was the most important and unique feature. Because of the internet's availability, chaplains have the opportunity to experience spiritual renewal anywhere, including places such as Iraq, Africa, Asia, and Kosovo. The Sabbath served as an inspiration for online devotional materials. An anthology of Sabbath scriptures established themes and principles which became the source material for the project's devotions.' The biblical research also examined noncanonical books between the Old and New Testament eras in order to provide a more complete context for the devotions. Biblical themes identified from the biblical research were placed in a graphic logo for retention and imaginal learning. 2 This chapter will present a thorough discussion of the entire project followed by an evaluation of the research questions and goals presented at the beginning of the paper. Answers to questions and goals are in light of the conclusions of research gleaned from actual chaplain use of web-based spiritual renewal materials. Finally, implications for future research will be presented.
1
See Appendixes Nand O.
2
See Appendix B.
107 Biblical/Theological Issues Reviewed The first question of inquiry for this project was to identify pertinent biblical and theological issues. The natural answer was the concept of rest, or Sabbath, found in the Old and New Testaments. A proper application of Sabbath principles in believers can keep them emotionally happy, physically hearty, relationally healthy, spiritually whole, and holy. The Sabbath is God's invitation to experience reconciliation, redemption, renewal, rejoicing, righteousness, and find restoration. Sabbath devotions helped participants understand the principle that the Sabbath keeps them; they do not keep the Sabbath. Chaplains emphasized the importance of this insight in their subjective analysis form. Rest kept chaplains in right perspective during the busyness of the day by keeping them in tune with the movement of God behind the scenes. Therefore, most chaplains appreciated this experience as more than merely completing a requirement. For them it became the holy work of ministry for God's purpose. The research suggested that the Sabbath offers a perspective from which to judge the value and the faithfulness of ministry. Chaplains' ministry that is perceived as being blessed by God is accomplished with the acknowledgement of the one God who "created the heavens and the earth, the sea and all that is in them" (Exodus 20:11). Genesis 2:2 reveals that God fulfills his own command. Chaplains who take time to "be" with God are to live in anticipation of God's promise of final rest to come.'
3
See Rom. 8:18-21 and Reb. 4:1.
108 Sabbath creates a marker to find a way back to Christ. Sabbath time is not life changing until observers encounter the Christ of the Sabbath. Christ is the ultimate fulfillment of the favorable day of the Lord, the festival of Jubilees. 4 By finding Christ, chaplains are able to see God as their advocate rather than their adversary so that ultimately "Sabbath is a way of being in time where we remember who we are, remember what we know, and taste the gifts of spirit and eternity." 5 In conclusion, chaplains who observe Sabbath time found a sacred spiritual rhythm which translated into more balanced lives. Sabbath does not only mean to "stop and smell the roses;" it means to enjoy the planting, the weeding, the watering, and the admiring of the roses in thanksgiving to the Lord.
Contextual Factors Affecting Spiritual Vitality Modem chaplaincy remains a stressful profession with negative personal consequences unless a habitual Sabbath routine is carefully nurtured in their lives. Chaplains continue to confide in one another that they need to find more time for spiritual renewal. While chaplains feel relief that they are not alone, resources need to be available to help chaplains reenvision their lives differently and find a rhythmic blessing between work and rest once again. The Department of the Navy places a high premium on spiritual readiness for Marines and Sailors. Chaplains by example need to lead the way with genuineness. Chaplains' ministry in the military necessitates they meet not only their own spiritual needs, but also their constituent's spiritual needs. Otherwise,
4
Luke 4:18-19 NIV (New International Version).
5
Muller, Sabbath, 6.
109 chaplains leave themselves in a continually progressive state of decay because of the crisis nature of their work. The long deployments and increased work loads in the current military suggests to chaplains that the emotional and spiritual demands will only increase. Chaplains currently in a non-deployable status are now subject to deployments due to Individual Augmentation (IA) and assignments to Joint Task Forces (JTF). This means that chaplains, ship or shore based, may be required to go to far away places to support the global war on terrorism (GWOT). Many other non-deployable billets are being phased out in favor of hiring civilians in the United States Navy in order to free more active duty personnel to fill operational jobs overseas. Online renewal could assist chaplains anytime or anywhere they support men and women with ministry in the sea services. The military's constant presence overseas reflects the trend to spend more defense budget money on powerful satellites that will allow for even greater access to the internet.
Influence of Digital Media for Renewal Digital media used for this project was successful. Web-based spiritual renewal was used because of its asynchronous nature and its availability in the Navy. Chaplains' online Sabbath experience helped increase their spiritual awareness of God and lessened their risk of burnout. The website successfully incorporated imaginal and audio elements that facilitated spiritual growth and revitalization for Navy chaplains. The movement towards broader use of technology for learning and the success of this project indicates the time is right to study new ministry tools that are effective for chaplains. As deployments continue to increase, chaplains need spiritual renewal
110 resources available to them so that they maintain perspective and hope. Using feedback from the participants, this project has the potential to invite a greater number of chaplains in larger geographical areas to receive the power of Sabbath time anywhere, anytime. Research suggests chaplains spiritually benefited from the online Sabbath renewal experience. The study demonstrated chaplains had increased feelings of accomplishment and that participating chaplains liked the idea of access to online renewal as a continual resource. In addition, chaplains enjoyed and cultivated a community of faith to talk about God and the application of biblical principles. The devotions started meaningful conversations that encouraged, reframed, and helped chaplains stay centered on Christ.
Evaluation Reviewed The evaluation process used five different means of evaluation: MBI, anecdotal record, subjective, objective, and user interface forms. Integrating various means of evaluation gave a breadth of information in a very short time. The project was successful, in part, because of the information gathered from chaplains. The MBI was an important tool to measure the effectiveness of the web-based spiritual renewal project. This measuring tool suggested chaplains benefited from their daily Sabbath time. In addition, the MBI revealed lower risk of bumout for most chaplains. At the very least, chaplains did not get worse." The MBI measurement indicated that at least half of the participating chaplains were above the national average mean score for caregivers. The implication of this score suggests future studies using the MBI that could answer the question, "Are the eight-hundred active duty chaplains in the
6
See Appendix M.
111 Navy above the MBI national average mean scores?" If a much larger representative group used web-based Sabbath time, would it have the same positive correlation for decreasing burnout risk for chaplains? Other measurements used were an objective and a subjective analysis record. These evaluation tools measured whether chaplains had created a habit of Sabbath time, how their relationship with the technology developed, and the spiritual success online renewal provided. Ultimately, these questionnaires helped to determine whether goals of the project were a successfully met. The final formal evaluation tool was the user interface rating form. This evaluation record examined the success of the design template. Designing a template is crucial because the technology holding the project in cyberspace would either hinder or help the renewal process online. Measured areas included ease of use, cognitive load, aesthetics, etc. Evaluating web design is an important factor to consider because it sets the mood of chaplains for Sabbath time. Anecdotal records helped with spur ofthe moment problems regarding technology or feelings of frustration that needed attention by the moderator. Frustration during the project included expressing theological concerns about content. The Sabbath friend helped chaplains reframe content into their theology of praxis. Anecdotal records primarily reported technology issues that exceeded their ability to solve. It also facilitated the human touch which is a limitation of technology.
Project Goals Reviewed and Judged The research found answers to questions posited at the beginning of this project in order to determine whether online renewal could become a resource for chaplains.
112 Developing a Sabbath routine for chaplains was the first goal of the project. While every chaplain already had experience with the discipline of spiritual renewal, web-based renewal using Sabbath themes was new for everyone. The project found that chaplains valued Sabbath time and the devotional insights during their time with God. Participating chaplains felt that the daily Sabbath time had become a habit they enjoyed. The research found online renewal had either become an additional resource for chaplains, or helped established greater consistency in Sabbath renewal. Chaplains who had established a daily habit of online renewal found the structure and/or accountability the most important contributing factor. Therefore, this research indicates chaplains either developed a daily habit of Sabbath in their lives or made it more consistent. Chaplains who completed the project also had a strong desire to continue beyond the conclusion of the project period. The third goal of the project was to provide chaplains with a stronger feeling of accomplishment at work. To accomplish this goal the MBI was the tool of choice. The MBI measures three areas that lead to burnout among caregiving professionals: emotional exhaustion, depreciation, and personal achievement. The results of the MBI revealed that four ofthe six chaplains had marked increase in personal accomplishment. One could infer that the daily Sabbath experience of chaplains was a contributing factor for this increase. The daily Sabbath experience caused motivation and allowed chaplains to see God in the details of work. Chaplains also felt greater personal achievement as they brought closure to each day through Sabbath observance. This allowed them to relax, refresh, and start again with meaningful instead of meaningless ministry. The MBI results also indicated that chaplains viewed their ministry as more positive and affirming.
113 The biblical and theological foundation for the project was Sabbath theology. An anthology of Sabbath Scripture passages facilitated the discovery of Sabbath themes that produced the devotional materials and formed a basis for Sabbath rcframing' Every chaplain's evaluation, with the exception of the anecdotal record and the MBI, believed the most valuable and insightful aspect of the project was the content of the devotions. This helped establish enthusiasm early in the process for chaplains and caused them to see the necessity of Sabbath renewal. Since every chaplain consistently affirmed his or her perceptions of spiritual growth and learning, this project goal was successful. The data gathered concerning whether or not renewal added or took away from chaplains' day was not conclusive. Four chaplains placed online Sabbath renewal/rest in their schedule as a regular part of the workweek. Every chaplain failed at least once to do online renewal on weekends. Two chaplains went on business trips during which they did not participate. This could indicate that internet assess may not have been available or was too much trouble to obtain because of a busy travel schedule. This led to questions such as "How accessible is recreational internet access at military bases/BOQs within the continental United States?" "How accessible is the internet in overseas operational environments?" or "How does the interruption of chaplains' daily routine affect and effect impact the use of the online resource?" The data clearly suggested every chaplain believed online renewal was a valuable resource and greatly needed in the Chaplain Corps. The chaplains were unanimous in their excitement about the convenience, community, and rest it provided during their day.
7
See Appendix Band N.
8
See Appendix O.
114 Comments from the data include "conveniently accessible," "discovering a new tool for an ancient discipline," and "great resource!" Because of the written feedback and the overwhelming statistical data, this goal was a success. An adversarial relationship with technology was not a result, which was also a
goal ofthis project. Though this may not seem as important to spiritual growth and development, getting chaplains familiar with online renewal began with getting them comfortable with their technology environment. Without a good design template, chaplains would not regularly use online renewal no matter how well developed the content. Based on the statistics and overall high rating of the user interface form, the goal of an educationally compatible design template was successful.
Future Research and Design based on Learning As a pilot project, this research is suggestive for further work. More extended research needs to draw from a larger pool of chaplains. Nevertheless, implications from this preliminary research present many other possibilities for investigation including: a. Exploring online communities for chaplains. b. Discovering the technology base of geographic locations. c. Sabbath friend as Peer versus Expert agent. d. Developing a "Sabbath friend's user guide." e. Developing ethical guidelines for Sabbath friends/participants. f. Using Sabbath exercises to develop Sabbath themes. g. Effectiveness of devotions versus music. h. Other types of web-based spiritual renewal. i. Investigating if the Chaplain Corps exceeds MBI national norms. The research indicated that future use of web-based renewal programs should explore the chaplains' appreciation and use of public online forums. During the project, the public areas became as significant as their private forums. Sabbath is a time to be playful before God and celebrate his goodness toward us. Chaplains accomplished this
115 online through participation in public forums where they joked, spoke of God, questioned faith, and developed a strong bond over the course of four weeks. Possibilities for future web-based renewal programs could include incorporating meetings in virtual chat rooms. Chat rooms create new questions to be answered. How effective are chat rooms for online renewal? If effective, how often do chaplains need to visit to maximize spiritual renewal? Is there a correlation between personality type and chaplains who only view the chats on public forums (lurkers) versus chaplains who post in forums and meet in virtual chat rooms? The project was clear that chaplains wanted public forums to remain as a pathway to renewal, but questions arose from the project that can only be answered by future research. Doing an analysis of regional technology would be crucial to determine the use of future technology. Chat rooms, public forums, etc., require certain amounts of speed and room to maneuver in order to create the virtual environments chaplains observe online. These issues lead to technology questions. How accessible is internet access at military bases within the continental United States or abroad? How accessible is the internet in operational environments? What technology does deploying units take with them in support of the chaplain? This information could be achieved with questionnaires, emails, Navy lessons learned system (NLLS), or other means that would contribute to the success of online renewal anywhere. The Sabbath friend as peer or expert agent is a research subject for the future. "Sabbath friend" is similar to a pedagogical agent, or online helper in educational institutions' electronic environments. Would a pedagogical agent that represented the face of the Sabbath friend help the familiarization process with technology and facilitate
116 greater openness to spiritual feedback by the Sabbath friend? Would this help the Sabbath friend communicate his intentions better online? These questions would measure the usefulness of different kinds of imaginal and audio elements for implementation in future online renewal projects and would develop a standard for best use of technology for online Sabbath renewal. Future research could develop a "Sabbath friend's user guide" to teach proper interaction/reframing. Though this concept was defined earlier in the project, there was not enough opportunity for the Sabbath friend to validate the reframing techniques. The Sabbath friend was a natural role for the moderator to fulfill because of his extensive background in family systems counseling, retreat ministry for the Navy, group dynamics, and background in the use of online technology. If chaplains did not have this background, where could they go to find guidelines for being a Sabbath friend? An entire research project could devise a means to measure the effectiveness of a "Sabbath friend's user guide" for chaplains with no experience as an online Sabbath friend. Developing a user's guide for a Sabbath friend leads to the developing of ethical guidelines for those in the role of a Sabbath friend. During the project, there were times that chaplains were sad and depressed. What would happen if chaplains' coping mechanisms were overwhelmed that resulted in evidence of suicidal ideation? Where would confidentiality end in private forum or chat areas? Would this effect the ability of the Sabbath friend to facilitate online renewal? How does a Sabbath friend's role change if he or she felt the need to break confidentiality? These questions must be explored through future research. This area of research holds great promise for further defining the role and boundaries of the Sabbath friend for online renewal.
117
Future research should include testing practical applications of Sabbath themes such as Sabbath exercises. Options to go beyond the timeframe of the initial project could measure whether or not there is a correlation between quality time and the quantity of time spent with God. Are five minute devotions more effective than fifteen to twenty minute devotions? Would more options distract from the focus of spiritual renewal or help instill the importance of rest? Research in the future could include measuring devotional preference/effectiveness of either music or devotions and/or measuring the preference/effectiveness of liturgical versus non-liturgical approaches for different denominational backgrounds. Chaplains' enjoyment of audio devotions was unanimous. Chaplains' appreciation for music was not really expressed. Most chaplains listened to the music, but did not mention it in a negative or positive light other than recommending more music options in future web-based renewal projects. Other types of web-based renewal could be explored. If chaplains needed more help than a Sabbath friend could offer, there could be developed more in depth online communities for Spiritual direction. This could experiment with the Sabbath friend as expert agent or spiritual director. The spiritual director would be professionally trained in spiritual direction or pastoral counseling. This creates other questions to answer. What level of education would be required for the online spiritual director? What other certification requirements are needed? How can one measure the effectiveness of the expert agent's role? What different measurement tools would be needed in order to verify effectiveness of the spiritual direction? The intervention response feedback system
118
could then be refined to provide a helping process for hurting chaplains that would not require special training for the online Sabbath friend. Finally, data suggests chaplains in this study were more stressed than national norms. Using the MBI, chaplain in different regions could be measured. If the trends validated the suggestive data, then causes could be extrapolated from data, which could be analyzed with respect to rank specific issues, billet specific issues, and/or regional causes. Ideally, this would lead to a longitudinal study of chaplains in order to validate, and if valid, provide help to chaplains in intense ministry.
Conclusion This project merges the application of technology for chaplains with the human touch of a Sabbath friend. Chaplains need to have an asynchronous Sabbath ready for them daily as a renewal resource. The research suggests online renewal is feasible and possible for chaplains because it works with chaplains' schedules to find rest anywhere and anytime. Research also indicated that online Sabbath renewal also provides accountability, peer friendships online, and motivates them toward greater personal accomplishment. Chaplains enjoyed their online renewal experience. More important, chaplains realized how much they were missing God's blessing by doing good ministry in a bad way. Ray Anderson suggests an answer as to why chaplains neglect time with God: The double bind is that one's faithfulness to the calling of God means being available to meet the needs of people. At the same time, it is just this ministry to human need that is draining the life out of those who minister. 9
9
Anderson, Soul, 81.
119 Habitual Sabbath prevents the double bind just described by Dr. Anderson. Sabbath is not a request; it is a command to ensure healthy ministry. Sabbath is similar to the burning bush experience by Moses. During Sabbath time, we are to experience holy ground before an almighty God. In the regular presence of God chaplains remember, "Where there is not Spirit, the bush does not bum ... Where the Spirit moves, the call to servant hood comes." Life without rest becomes slavery. Life with rest creates sacred restoration.
120 APPENDIX A INTERVENTION RESPONSE FEEDBACK SYSTEM
Intervention Response Feedback System
I
Chaplain participating in online renewal awareness project receives insight
Sabbath friend receives post and reads it.
Sabbath friend examines surface issues and possib~e underlying issues
Surface issues and underlying issues are evaluated in light of Sabbath themes.
Online Sabbathfriend provides appropriate feed backreframed through Sabbath perspective
121 APPENDIXB SABBA TH STAR
122 APPENDIXC WEBSITE DESIGN PICTURE
)'0',1",1,11
1"11'·· fAI:
H
,IIWI'I'
VieW· FlNolt:Ii$
e
·Todj;
_~X
11,llllrll'llll
.Heb
l.!t1 iJ} ~. p - 'k........
e tao ~~
;!!'J •
U Il '. '.,10" :""""'''''''' ••
:"",·""""",a· :...
Welcome to the Spiritual Renewal Projeet ~~~:
•••••••••••••••••••••I •••II••••••••••••••••••••I~ '~~1r ~ If this Is vour first time
TO continue the Journey
Please CLICk HERE fIJI' an
Please CLICk HEREto
rnes sace bl' Chaplain Fitkin
enter the site
!l'''w~
