Global Integrity 22

Christian Missional Integrity 

Moral Wholeness for a Whole World

Integrity is moral wholeness—living consistently in moral wholeness. Its opposite is corruption, the distortion, perversion, and deterioration of moral goodness, resulting in the exploitation of people. Global integrity is moral wholeness at all levels in our world—from the individual to the institutional to the international. Global integrity is requisite for “building the future we want—being the people we need.” It is not easy, it is not always black and white, and it can be risky. These entries explore the many facets of integrity with a view towards the global efforts to promote sustainable development and wellbeing.

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Integrity in Christian Mission

Your throne, God, shall last forever and ever,
your royal sceptre is a sceptre of integrity;
virtue you love as much as you hate wickedness.
Psalm 45:6-7 (cited in Hebrews 1:8-9)

This entry features excerpts from the opening and closing parahgraphs in the Introduction to Serving Jesus with Integrity: Ethics and Accountability in Mission (2010), edited by Dwight Baker and Douglas Hayward. This book's sixteen chapters cover a wide range of important topics realted to integrity, collectively addressing some of the challenges, inconsistencies, guidelines, and virtuous examples that are all intertwined in Christian mission (protestant). It is organized into six parts. Integrity in: 1. Message, Finances, Relationships; 2. Personal Morality; 3. Insitutional Practice; 4. the Field; 5. Recrutment and Representation; and 6. Intentional Accountability. 

My take-away: Misisional integrity, like integrity in any area of work (e.g., business, humanitarian, education, politics), is founded upon personal integrity. And personal inegrity is founded upon moral wholeness.

“But ethical formulations and ethical instruction in themselves are not sufficient. Viewed simply as adherence to rules, ethics falls short. Even apart from our human penchant for evading or overstepping rules, we simply cannot manufacture rules enough…We need to be changed, to become new creatures, if our practice is to change fundamentally….” (p. xii)

“Ethical reflection is never finished. It is an ongoing discussion. In reaching for the ultimate, we are always enmeshed in and struggle with the penultimate, where we need careful thought, consultation with peers and fellow followers of Jesus, and guidelines if we are to make our way reliably and with integrity. As products of mature ethical reflection, codes, and guidelines are useful implements…assisting us in becoming people 'whose faculties have been trained by practice to distinguish good from evil' (Heb. 5:14 NRSV).” (p. xviii)

Applications
--In additon to the "human penchant for evading or overstepping rules," how is integrity affected by the human propensity to lie (intentionally, unconsciously and everything mixed in between), as well as to slant perspectives, memories, and issues in order to cast oneself in a favorable light or avoid scrutiny?

--"We need to be changed..."  Sounds good. But how does this happen?

--What do you do to practically help make your way "reliably and with integrity" in life and in life's challenging ethical situations? 

Global Integrity--13

Integrity in Professional Psychology

Moral wholeness for a whole world

 Integrity is moral wholeness—living consistently in moral wholeness. Its opposite is corruption, the distortion, perversion, and deterioration of moral goodness, resulting in the exploitation of people. Global integrity is moral wholeness at all levels in our world—from the individual to the institutional to the international. Global integrity is requisite for “building the future we want—being the people we need.” It is not easy, it is not always black and white, and it can be risky. These entries explore the many facets of integrity with a view towards the global efforts to promote sustainable development and wellbeing.

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What does integrity look like in professional psychology? Here are three examples below. Integrity is a core value which influences the formation and practice of specific ethical principles. Perhap the "I" shape in the Greek psi letter above (psi is the universal symbol for psychology) can stand for the central place of "integrity" in professional psychology.

1. California Board of Psychology

"The mission of the Board of Psychology (Board) is to advance quality psychological services for Californians by ensuring ethical and legal practice and supporting the evolution of the profession. Our values are transparency, integrity, consumer protection, inclusiveness, excellence, and accountability." (California Board of Psychology, Spring Journal, 2016, p. 1)

2. American Psychological Association

“This section consists of General Principles. General Principles, as opposed to Ethical Standards, are aspirational in nature. Their intent is to guide and inspire psychologists toward the very highest ethical ideals of the profession….Integrity. Psychologists seek to promote accuracy, honesty and truthfulness in the science, teaching and practice of psychology. In these activities psychologists do not steal, cheat or engage in fraud, subterfuge or intentional misrepresentation of fact. Psychologists strive to keep their promises and to avoid unwise or unclear commitments. In situations in which deception may be ethically justifiable to maximize benefits and minimize harm, psychologists have a serious obligation to consider the need for, the possible consequences of, and their responsibility to correct any resulting mistrust or other harmful effects that arise from the use of such techniques.” (American Psychological Association, General Principles, Ethical Principles of Psychologists and Code of Conduct, 2002/2010)

3. Universal Declaration of Ethical Principles for Psychologists (2002)

“…The Universal Declaration of Ethical Principles for Psychologists speaks to the common moral framework that guides and inspires psychologists worldwide toward the highest ethical ideals in their professional and scientific work…Psychologists are committed to placing the welfare of society and its members above the self-interest of the discipline and its members. They recognize that adherence to ethical principles in the context of their work contributes to a stable society that enhances the quality of life for all human beings….The Universal Declaration describes those ethical principles that are based on shared human values. It reaffirms the commitment of the psychology community to help build a better world where peace, freedom, responsibility, justice, humanity, and morality  prevail….The Universal Declaration articulates principles and related values that are general and aspirational rather than specific and prescriptive. Application of the principles and values to the development of specific standards of conduct will vary across cultures, and must occur locally or regionally in order to ensure their relevance to local or regional cultures, customs, beliefs, and laws….” (Preamble).

“Principle III Integrity. Integrity is vital to the advancement of scientific knowledge and to the maintenance of public confidence in the discipline of psychology. Integrity is based on honesty, and on truthful, open and accurate communications. It includes recognizing, monitoring, and managing potential biases, multiple relationships, and other conflicts of interest that could result in harm and exploitation of persons or peoples. Complete openness and disclosure of information must be balanced with other ethical considerations, including the need to protect the safety or confidentiality of persons and peoples, and the need to respect cultural expectations. Cultural differences exist regarding appropriate professional boundaries, multiple relationships, and conflicts of interest. However, regardless of such differences, monitoring and management are needed to ensure that self-interest does not interfere with acting in the best interests of persons and peoples…”

Applications

--Identify one aspect of integrity that all three excerpts above have in common.

--Why are “monitoring and management…needed to ensure that self-interest does not interfere with acting in the best interests of persons and peoples…” (Universal Declaration)

Global Integrity--12

Integrity for Global Citizenship

Moral wholeness for a whole world

Integrity is central to our identity and responsibility
as global citizens.

Integrity is moral wholeness—living consistently in moral wholeness. Its opposite is corruption, the distortion, perversion, and deterioration of moral goodness, resulting in the exploitation of people. Global integrity is moral wholeness at all levels in our world—from the individual to the institutional to the international. Global integrity is requisite for “building the future we want—being the people we need.” It is not easy, it is not always black and white, and it can be risky. These entries explore the many facets of integrity with a view towards the global efforts to promote sustainable development and wellbeing.

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Excerpt: 

Gyeongju Action Plan
"Education for Global Citizenship: Achieving the SDGs Together”

United Nations Department of Public Information/NGO Conference
Gyeongju, Republic of Korea 30 May – 1 June 2016

“In addition to literacy and numeracy, education must advance the cause of global citizenship which: promotes integrated development of the whole person emotionally, ethically, intellectually, physically, socially, and spiritually; imbued with an understanding of our roles, rights and responsibilities for the common good in service to humanity and the advancement of a culture of peace, non-violence, freedom, justice, and equality…“empowers learners to assume active roles to face and resolve global challenges and to become proactive contributors to a more peaceful, tolerant, inclusive, and secure world”[UNESCO 2014, reference in Applications below]; nurtures a sense of solidarity and empathy in order to end poverty, protect the planet, ensure human rights, and foster prosperous and fulfilling lives for all….We commit to…An education that teaches conflict resolution, a deep appreciation for diversity, ethical reasoning, gender equality, human rights and responsibilities, interdependence, multilingual and multicultural competence, social justice, sustainable development, and values.”

Global citizenship refers to our common humanity—our shared sense of identity and belonging as humans. It also refers to our shared sense of responsibility and rights as humans. Fundamental to global citizenship education is “the integrated development of the whole person” including “ethical reasoning…social justice...and values"(as the above quote states). 

Integrity is a core part of one’s identity and involvements as global citizens. We believe that integrity is both a character quality and a way of living that must be more explicitly emphasized in education for global citizenship (including “ethics” and “values” is not enough although it is certainly on the right track). Integrity is central to our identity and responsibility as global citizens. Global citizens are people of integrity.

You can watch a three minute overview-wrap up of the UN DPI/NGO conference here:
https://www.youtube.com/watch?v=H5uppOnfdE0

Applications

--See also Global Citizenship Education: Preparing Learners for the Challenges of the 21st Century (UNESCO, 2014).

Global MC—Pearl Eleven

Expanding the Foundations of Good Practice

Read It. Discuss it. Apply it.

We are exploring member care by using brief quotes from the book, Global Member Care: The Pearls and Perils of Good Practice (published February 2011). Drawing on the metaphor from Rev. 21:21, each quote (12 total) is like a huge pearl--a pearl gateway--that allows us to enter more fully into the global field of member care. This eleventh entry is from Part Three in the book, “Developing Guidelines in Mission/Aid.”
https://sites.google.com/site/globalmca/

Pearl Eleven

This chapter explores what I believe is the foundational stone in our search for trans-culturally relevant ethics. Stone Five is fascinating! It is based on doing what we “know” is morally right to do. It shines light on our inner sense of duty. I believe that it must especially take into account human rights in a way which hitherto has received minimal consideration in the member care field. This includes understanding and protecting the rights of mission/aid staff and the people with whom they work, as described for example in international human rights documents (discussed below).

However, the primary focus of this stone is not just mission/aid staff. It is also on the ethical responsibility—ethical imperative—for personal and group duty (often sacrificial duty) on behalf of humanity. It is about the duty and choice to risk one’s own rights and well-being in order to extend member care, broadly speaking, to vulnerable populations. More specifically, it is a principled commitment to improve the quality of life and seek justice for those whose human rights, including religious liberties and freedom of conscience as well as physical safety and economic livelihood, are habitually threatened through neglect, disasters, poverty, discrimination, fear, and persecution.

Reflection and Discussion

**Recall one aspect of your life/work that relates to the quote above.

**Have a go at connecting the above quote with a current international area that interests/concerns you.

Global MC—Pearl Ten

Pursuing Trans-Cultural Ethics

Planting a flower aftertaking a swim in pools
formed by rain waters in the Mathare slums, Kenya.

(c) 2008 Juilius Mwelu/IRIN www.irinnews.org

We are exploring member care by using brief quotes from the book, Global Member Care: The Pearls and Perils of Good Practice (published February 2011). Drawing on the metaphor from Rev. 21:21, each quote (12 total) is like a huge pearl--a pearl gateway--that allows us to enter more fully into the global field of member care. This tenth entry is from Part Three in the book, “Developing Guidelines in Mission/Aid.”
https://sites.google.com/site/globalmca/

Pearl Ten

Where There Are No (Well-Resourced) Senders

There are a couple important counterpoints for the guidelines suggested [for sending groups]. First, not all mission/aid workers actually have “senders.” At least many may not have an ongoing long-term sender as they may work from contract to contract and from agency to agency. Others workers do things much more on their own without a sending group per se. Their charitable work and Christian witness are done as part of their lifestyle in a host culture. Many mission/aid workers surely wish that a sender would be able to support and manage them in ways that are recommended in [these guidelines]!

Second, for some sending groups themselves, these guidelines may seem overly idealistic at best and inappropriately constrictive at worst. Senders coming from philo¬sophically different, or less-experienced, or financially-limited settings may not be on the same page about what is “needed” to do mission/aid and member care well. For instance some senders may default to the practice of sending out “naked” mission workers who have no apparent resources other than to follow the biblical injunction Christ gave his disciples to go without an extra coat, staff, or money. These folks embody that commitment, without an expectation of returning to their home country for furlough or retirement. This may seem extreme, but it does reflect the other end point of the sender’s continuum for providing “comprehensive” member care. On a related note, in her concluding chapter in Sharing the Front Line and Back Hills (2002), Danieli describes how some potential contributors to her edited work dismissed her effort as “preposter-ous or obscene.” The reason was that she was focusing on aid workers themselves—the protectors and providers—rather than on what was perceived to be the far more needy victims who needed help (p. 388).

Reflection and Discussion
**Recall one aspect of your life/work that relates to the quote above.

**Have a go at connecting the above quote with a current international area that interests/concerns you.

Global MC—Pearl Nine

Encountering Ethical Member Care

Read It. Discuss it. Apply it.

We are exploring member care by using brief quotes from the book, Global Member Care: The Pearls and Perils of Good Practice (published February 2011). Drawing on the metaphor from Rev. 21:21, each quote is like a huge pearl--a pearl gateway--that allows us to enter more fully into the global field of member care. This ninth entry is from Part Three in the book, “Developing Guidelines in Mission/Aid.” https://sites.google.com/site/globalmca/

Pearl Nine

Premises for Ethical Member Care

**First, staff are humans with intrinsic worth and not just resources with strategic worth. We appreciate them for who they are as well as for what they do.

**Second, ethical care is concerned with the well-being of everyone involved in mission/aid. This includes the well-being of the organization, its purposes, and its personnel.

**Third, sacrifice and suffering are normal parts of mission/aid work. We acknowledge yet try to mitigate against the serious negative consequences that accompany work in risky places.

**Fourth, we encourage balancing the demands of professional work with the desires for personal growth. Personnel need to find a good work-life balance so they can both run well and rest well.

**Fifth, how we provide services to staff is as significant as the actual services themselves. We respect the dignity and rights of all people and thus provide quality care, carefully.

Reflection and Discussion

**Recall one aspect of your life/work that relates to the quote above.

**Have a go at connecting the above quote with a current international area that interests/concerns you.

Member Care and Transparency—Part 4

Developmental Musings on Blowing Whistles

Whistle blowing is a difficult and risky aspect of transparency.

It takes moral courage, skill, and support.

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Whistle blowing is a term taken from the sports world. A referee overseeing a game will blow a whistle when some type of wrong behavior (breaking the rules) is committed by a player or even by a coach. The game is temporarily stopped when the whistle blows. The infraction is pointed out clearly and “publically” to all the participants. There is usually a consequence—a penalty.

One example of a misbehavior meriting a referee’s whistle would be intentionally or accidentally kicking someone in a football match. Another example would be intentionally or accidentally pushing someone down during a basketball game. Still other examples would be the far more minor violations like being off sides in a football match or dribbling the basketball with both hands at the same time.

Referees can blow whistles without fear of reprisal because they have recognized and legitimate authority to do so. Their job is to enforce the rules and ensure fair play. Staff in organizations on the other hand, do not usually have the authority of a referee. Neither do staff usually have a set of rules (recognized organizational guidelines) regarding how to do whistle blowing and handle grievances. They can thus be reticent to query/challenge possible misbehaviors and if they do so they may be vulnerable to reprisals. The same applies, as well, to leaders in many organizations. Could such reprisals happen in faith-based organizations and others that espouse good relationships, justice, compassion, and high ethical values? Well, quite possibly!

Whistle blowing in organizational settings can include lots of things. It might mean an employee talking to a supervisor about someone’s inappropriate sexual comments or relentless teasing of others. It could be confronting a leadership team that is withholding information about environmental damage or undisclosed political contributions related to the organization’s activities. Or it could entail filing a formal complaint with the governing board or an external regulatory or police body about possible inappropriate allocation of funds. Whistle blowing serves as a protective function. It is a call for transparency and accountability.

Moral Courage and Moral Cowardice, with Lots In-Between

Let’s imagine that there were some major international frauds in the faith-based sector. Many people were devastated by them. What would people in the sector do who heard about the frauds? Would they inquire more about the frauds and confront the frauds in spite of possible negative consequences? What if there was very little response in terms of transparency and accountability by people who had been involved or affected? Is it OK then to just let things be and to move on? What if the situation malignantly spread to also involve various overlapping issues including discrediting, wrongful dismissals, cover ups, and other injustices? How involved would people likely become in order to do something about it? What would you do? Or what would you want if you were one of the victims?

Note that there have in fact been numerous financial scandals that have affected the faith based sector. This year, 2009, for example, marks the 20th anniversary of the start of the New Era scandal in the USA. As you will see in the staggering information linked below, fraudsters in the more recent news like Bernie Madoff certainly have had their predecessors in people like New Era’s John Bennett who embezzled some 135 Million US dollars from over 1000 donors in the Christian charities and organizations.

Thank goodness for the courage, determination, and research of whistle blowing people like Harry Markopolis and Albert Meyer. Markopolis was a financial analyst who “chased” Madoff for some nine years and Meyer was an accounting teacher who insisted that Bennett’s scheme was fraudulent. In spite of being ignored or opposed by others (especially people/institutions benefiting from these “amazing and benevolent” profit-making investments), their ethical commitment to confront wrongdoing and to protect others continued to impel them to take a stand.

http://en.wikipedia.org/wiki/Bernard_Madoff

http://en.wikipedia.org/wiki/Foundation_for_New_Era_Philanthropy

Fortunately in major situations like this the details usually go public in due course. The concerted voices from the citizen sector, often with support from people of influence, usually win the day. Government investigators/agencies begin to investigate then prosecute and the international media carry the story. The wheels of justice turn slowly yet the state ultimately does not wield the sword in vain upon those who practice evil (Romans 13: 4).

What could we learn from such situations in the faith-based sector? First we probably have to acknowledge that we may not in fact have learned very much from previous history. We continue to be vulnerable to unscrupulous people who we “trust” and of whom we find it difficult to believe that they could intentionally dupe others and cover up. So we would have to be transparent about the reality that these things do in fact happen, even as the New Testament, business sector, governments, and history warn us over and over again. (See the weblog post from 6 November 2008 for example on New Testament warnings. Go to this internal link and then scroll down to the date: http://coremembercare.blogspot.com/search?updated-max=2009-02-18T21%3A06%3A00Z&max-results=25).

Second we would need to acknowledge our limitations, mistakes, and fears in addition to what we have done well. How have we responded and why? Have we acted with moral courage or have we acted with moral cowardice, or something in-between? In other words we would have to be willing to openly review the specific fraud situations and how they have been handled. We would have to minimize rationalizations and making excuses for not confronting those who are guilty or getting more involved to protect vulnerable people. This individual and group commitment to soul-searching, including doing external independent reviews and internal “morbidity and mortality” consultations, would be one of the best safeguards for preventing similar injustices in the future in which people and organizations get exploited and damaged.

For some related thoughts on fostering organizational health and for dealing with serious deviance and dysfunction, see the article and links at the Reality DOSE web site (link is below). This material goes along well with the recent research by Transparency International et al on Preventing Corruption in Humanitarian Assistance. See the link below for the research report, especially the two-page "Executive Summary". By and large the mission and humanitarian sector, for all our admirable and exemplary qualities, can be vulnerable, naïve, and lack the basic training and recognized protocols to report and deal with serious misconduct.
http://MCAresources.googlepages.com/realitydose

http://transparency.org/publications/publications/other/humanitarian_assistance_report_2008

God is Pro-Transparency

The main actor in situations where there is serious injustice and a paucity of transparency/accountability would seem to be God Himself. He truly hears the cries of the afflicted. He really hears the whistles blowing loud and clear. He Himself will be transparent about the truth even if people are not. Psalm 37 is very instructive here. The promises in this Psalm on the part of God are encouraging and substantial. Here are some excerpts that can be of much help to anyone who is struggling with life’s injustices.

“Do not fret because of evil doers…
they will wither quickly like the grass.

Trust in the Lord and do good…commit your way to the Lord.

He will bring forth your righteousness as the light
and your judgment as the noonday.

For the Lord loves justice and does not forsake His godly ones.

He delivers them from the wicked and saves them,
because they take refuge in Him.”

Transparency—The Book

Consider carefully this next set of quotes from Bennis et al in Transparency: How Leaders Create a Culture of Candor (2006). I think that this is a timely book for all of us in member care and mission/aid. Remember too that it is not just about the “them” out there somewhere or the “bad” people in our midst. It relates to all of us.

“But legislation alone [the Sarbanes-Oxley Act in the USA] cannot make organizations open and healthy. Only the character and will of those who run them and participate in them can do that….If a culture of collusion exists instead of a culture of candor, participants will find ways around the rules, new or old, however stringent.” (p. 8)

…Glazer's study revealed that they [whistleblowers] almost always found the courage to speak out in their deep commitment to the core values of the organization. Even when labeled traitors by their colleagues, such tellers of unsettling truths often feel passionate loyalty to the organization and act because they feel the secret activity violates its mission and ethical core.” (10)

“The charge of disloyalty is as easy for leaders to bring against followers as it is difficult for the accused to counter and disprove. Moreover, as loyalty is typically an admirable trait, it is also a convenient blind for cowardly followers to hide behind.” (p. 79)

For more information on whistle blowing see the helpful suggested policy/white paper on the web site of the Evangelical Council for Finacial Accountability (ECFA):

http://www.ecfa.org/TopicDisplay.aspx?PageName=TopicPolicy_SuspectedMisconduct

For some additional perspectives on fraud in Christian circles, see the June 2009 article "Popping the Fraud Bubble" and related links in the magazine Christianity Today.
http://www.christianitytoday.com/ct/2009/june/4.14.html?start=1#related

Reflection and Discussion

1. Recall a time when you blew a whistle. What was it like and what happened?

2. What protocols exist in your organization for grievances and whistle blowing? How adequate are these protocols?

3. List three thoughts from Bennis et al that make the most sense to you. How can you apply these in your setting?

4. Respond to this statement and give an example: Often times there is not a need for more light to shine. Rather the need is to act upon the light that is already clearly shining.

Member Care and Transparency—Part 1

Developmental Musings on Playing Fair

What things do you remember when you were five years old?

Anything about being honest and fair?

I wonder what Josephine above would say.
She looks to be about five but she is actually 45 years old.

She was and still is Michele's doll.
She's a member of our family.
Josephine over the years has watched us all learn to play fair.

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I vividly recall a lesson in transparency that occurred when I was five. The lesson began with my eyeing the money-laden offering basket coming my way during a church service.

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I was sitting next to my father. He had just given me a quarter (25 US cents) for the offering. But as I held that quarter in my hand, and as the basket steadily progressed towards the pew where all six members of my family sat, a brilliant idea occurred to me. What if I substituted the six pennies (one cent coins) that were in my pocket and kept the quarter instead? It seemed like a good deal and a win-win situation. The church and God and I all would benefit.

*

There was a problem though. I was not too adept at things like this. Another problem was that my nearly omniscient dad saw me, I realized after the fact, as I carefully, I mean slyly, put in my pennies. After the basket passed he turned to me and whispered: “Give me the quarter”, which I did. Then he said “You just lost your pennies.” My heart sank and my gaze did too.

*

I will never forget how suddenly my clever, spontaneous plan had fallen to pieces and the shame I felt in having been discovered by someone who I looked up to. It was a hard but necessary learning experience. My understanding of justice and my understanding of self-deception really made progress that Sunday morning. I am very grateful to my father for his wise intervention.

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Transparency is Virtuous
Transparency refers to appropriately disclosing what is really going on in our work and lives, for better or for worse. Of course it would be helpful to discuss what "apppropriately disclosing" means. But for now let me just say that it means far more than simply abiding by minimal legal or minimal ethical standards. It means sharing accurate and full information with people to whom we are accountable. It means verifying, in terms of my story above, that we have given our quarters as expected and not our pennies. It also means saying that we gave pennies when we should have given quarters.

Transparency reflects our character and who we are. It is a core part of being honest and provides important evidence that we are trustworthy. Transparency and honesty are developmental virtues. We learn them over time and throughout our entire lives. Higher levels of transparency are motivated not simply to avoid negative consequences but rather to live in accordance with internalized ethical values.

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Transparency—The Book
Let’s look at a few short quotes from Bennis et al’s 2008 book Transparency: How Leaders Create a Culture of Candor. It's axiomatic: healthy people create healthy families—and healthy organizations. And unhealthy people create unhealthy families/organizations.

"A vital lie [in troubled families] masks a truth that is too threatening, dangerous, or painful to be spoken aloud. The vital lie preserves the surface harmony of the family but at great cost. Problems that are not acknowledged rarely get better on their own." (34)

"The emotion that seals people's lips about vital lies is the unconscious fear that if we look at and speak about these dangerous secrets, we will either destroy the family or be expelled from it. The anxiety of living with these secrets is often allayed by ignoring them." (35)

"Just as in families, organizational secrets distort relationships. Those sharing the secret tend to form a tightly knit bond while distancing themselves from outsiders, thus cutting themselves off from those who might expose them as well as those who might influence them in positive ways." (p. 37)

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Reflection and Discussion

1. Recall an experience in your life when you were confronted for your lack of transparency. What did you feel and what did you learn?

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2. Is there someone right now with whom you would like to be transparent? How could you do this?

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3. Think of a couple applications—positive and negative—of the quotes from Bennis et al to an organization with which you are familiar. How does transparency affect the organization?
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4. Let's suppose you have a favorite doll or stuffed animal that watched your actions over the course of your life so far. Sort of like Josephine in the picture above. This benevolent, forthright, and faithful companion could summarize the extent to which you play fairly, honestly, and transparently. What would the doll/stuffed animal say about you, in one to five sentences?

Member Care and the Hippocratic Oath, Part 10—Summary

Hippocrates as Historical Precedent:

Roots and Responsibilities

The Hippocratic Oath in Greek and Latin.

La saeta lanza

fasta un cierto fito,

y la letra alcanza

desde Burgos a Egipto.

Sem Tob, 14th century, Spain

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Translation:

Darts hit their mark when carefully thrown

Writings go far when skilfully sown.

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This is our 10th and final discussion of the Hippocratic Oath. As the above moral proverb indicates (and many thanks to you Sem Tob for your universally-wise rhymes!), the truth in skilfully written words, such as those in the Hippocratic Oath, span across continents, generations, centuries, and health disciplines. The ethical core for health practitioners in the Oath, arguably, is unprecedented as a historical foundation of good practice.

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Just one case in point among many is the current version of the American Psychology’s Ethical Principles for Psychologists and Code of Conduct (2002). This code like its “cousin codes” in related health sciences, is replete with what can only be called by this point in our discussions, "hippocratisms.” Smile. Meander through the Introduction and the Preamble, and then on to the General Principles and then Ethical Standards sections and you will quickly bump into such familiar concepts/commitments as doing no harm, responsibility, competence, confidentiality, and yes, even not having sex with clients etc. Check it out at: http://www.apa.org/ethics/code2002.html  The Hippocratic foundation is there (along with other items such as justice, integrity, and rights along with more specific, contemporary standards involving things like psychological testing, court testimony, etc.).

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Final Application

We want to summarize the 10 core principles that we have covered over the past three plus months. These principles are commitments that are explicitly embedded in the Hippocratic Oath (HO). We want to remember our roots and our responsibilties. These core priciples could be likened to being the 10 commandments for healthcare practitioners. But let’s just call it the “10 HO Commitments”. We also list the first draft of the newly condensed version (10 items now) of the “15 Commitments for Member Care Workers” (from the 2006 article “Five Stones for Member Care: Upgrading Ethical Practice).”

http://www.fuller.edu/academics/school-of-psychology/integration-symposium-2009.aspx.

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Well, if this does not have your head spinning yet, then this may well do the trick: The 10 Commitments in the Hippocratic Oath will then be referenced to the 10 MCW Commitments (in parentheses)--although note there is definitely not a one-to-one correspondence. Here we go!

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10 HO Commitments (for health care workers)

1. Foundational Principle: Accountability to a Higher Power

2. High Standards: Agapeoath for Trans-Practitioners

3. Professional Obligations to Respect, Relate, and Reproduce

4. Hippocratic Heart: Dong Good and Doing No Harm

5. Respecting Human Life: Conception through Completion

6. Growing in Character and Competence

7. Prudence: No Sex with Clients

8. Confidentiality as a Lifestyle

9. Consequences of Good vs Poor Practice

10. Historical Precedents: Roots and Responsibilities

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10 MCW Commitments (for member care workers)

1. Ongoing training, personal growth, and self-care. (HO6)

2. Ongoing accountability for my personal/work life, including consulting/supervision. (HO1)

3. Recognizing my strengths/limits and representing my skills/ background accurately. (HO6)

4. Understanding/respecting felt needs, culture, and diversity of those with whom I work. (H03)

5. Working with other colleagues, and making referrals when needed. (HO3)

6. Preventing problems and offering supportive/restorative and at times pro bono services.(HO5)

7. Having high standards in my services and embracing specific ethical guidelines. (HO2)

8. Not imposing my disciplinary/regulatory norms on other MCWs. (H03)

9. Abiding by any legal requirements for offering member care where I reside/practice. (HO9)

10. Growing in my relationship to Christ, the Good Practitioner. (HO1)

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Reflection and Discussion

We hope these 10 entries since June have stimulated your thinking about new, old, and creative ways to understand member care. Take some time to identify/review three meaningful concepts for you in particular.

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I especially enjoyed the challenge of trying to relate the moral proverbs of Sem Tob and the indigenous artwork of Diego Rivera with member care thinking and the Hippocratic Oath. Perhaps you would like to have a go at some integrative member care work that includes the arts, sciences, and history etc. too.

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It has personally been a lot of work and I was not always sure where we would end up. Perhaps the same is true for you. Are you OK for example with the summary in the 10 HO Commitments?
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I am tempted to close with yet another gem from the Jewish rabbi Sem Tob in 14th century Spain. However  I want to finish now with something from an anonymous Christian monk in 8th century Ireland. This excerpt from the poem Pangur Ban (White Cat) aptly describes what this integrative journey into "Member Care and the Hippocratic Oath" has been like for me. Like the monk in this poem, I have been hunting at length for the right words to convey my thoughts and I have been keenly aware of how small my wisdom really is. Maybe you have a proverb or short poem that reflects your experience too.

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I and Pangur Ban my cat

‘Tis a like task we are at

Hunting mice is his delight

Hunting words I sit all night.

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Against the wall he sets his eye

Full and fierce and sharp and sly

Against the wall of knowledge I

All my little wisdom try.

Member Care and the Hippocratic Oath, Part 9

Should Member Care Practitioners Be Disciplined?

An impeached and disgraced President Nixon,

leaving the White House and US Presidency

some 35 years ago--August 9, 1974.

***

Tórnase sin tardar

la mar mansa muy brava;

el mundo hoy despreciar

al que ayer honraba.

Por ende el grande estado

al hombre que ha saber,

face venir cuitado

y tristezas haber.

Sem Tob, 14th century, Spain

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Translation:

Just as placid seas quickly turn fierce in a storm

so honor today can become tomorrow’s scorn.

Therefore remember our exalted state

can suddenly turn to sadness by fate.

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If I keep this oath faithfully,

may I enjoy my life and practice my art,

respected by all men and in all times;

but if I swerve from it or violate it,

may the reverse be my lot.

Hippocratic Oath

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According to the final part of the Oath, practitioners freely invoke/embrace the consequences of good practice vs poor practice. One’s keeping of this Oath will result in three outcomes:

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1. Enjoying life vs not enjoying life

2. Practicing health care vs not being able or allowed to practice health care

3. Being respected by people always vs never being respected by people.

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It is not clear however in the Oath who or what is relegating the consequences for the quality of one’s practice. A god? Fate? Some type of Hellenistic karma? Or is it just the acknowledgement that one does not deserve good things from life if one deviates from properly caring for his/her clients/patients, with the word properly being defined by the general parameters of the Oath? Whatever the case, this is serious business and obviously one should never take such a life-impacting oath lightly.

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Applications

So should there be consequences for member care practitioners who fail to practice ethically and competently? Yes, of course. This is especially true if they consistently practice unethically and incompetently in ways that hurt others.

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But what should the consequences be, especially in a field like international member care that is largely unregulated? Should poor practitioners who make serious errors or who are consistently negligent be disciplined or otherwise removed from practice? Probably. But the modus for such action is hazy at best. Perhaps receiving informal or even formal correctives from one’s peers or organizational affiliations are the most we can hope for.
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In the Hippocratic Oath, there are no specific external referents to regulatory bodies such as a licensing board, a professional ethics committee, or civil law. For many member care practitioners, the same is true: there is no regulatory body to monitor member care practice and to receive any client complaints. This of course is not the case for professional caregivers in member care who are legally certified in a special field and part of a professional association.

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On the More Positive Side:

Good self-care and good social support are the core safeguards to help one continue to practice well and to avoid impairment in judgement, inferior services, and even burnout. In addition having different interests outside of one’s work, an ability to maintain perspective in difficult times, having fun, and being self-aware are also important qualities to promote well being and foster good practice. Know your limits, know your strengths, and know your relevant ethics codes!

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Bennett et al in Assessing and Managing Risk in Psychological Practice (2006) remind psychologists [and for our purposes member care practitioners] that good practice is “hard work.” We are encouraged to “Strive for excellence but not perfection” and to know that:

**"You will make mistakes.

**You cannot help everyone.

**You will not know everything.

**You cannot go it alone.

**It is helpful to have a proper mix of confidence and humility.” (p.5)

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Reflection and Discussion

We are entrusted to help foster the well-being of individuals, couples, children, families, teams, organizations etc. Again, it's serious business for sure! This serious and final part of the Hippocratic Oath reminds me of an admonition in Deuteronomy 28: 1-2, 15, attributed by many to Moses.

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“Now it shall be, if you diligently obey the LORD your God, being careful to do all His commandments which I command you today, the LORD your God will set you high above all the nations of the earth. And all these blessings will come upon you and overtake you if you obey the LORD your God…But it shall come about, if you do not obey the LORD your God, to observe to do all His commandments and His statutes with which I charge you today, that all these curses will come upon you and overtake you…”

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Comment on this final declaration of the Hippocratic Oath in light of this portion of Jewish-Christian Scripture (which may have preceded Hippocrates by up to 10 centuries!) and in light of these assertions:

1. There are pros and cons for member care practitioners who say that they are accountable to a Higher Being--God.

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2. Regardless of one’s profession in life, acting ethically will have certain consequences and acting unethically with have certain consequences.

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3. Learning and growth do not occur without making mistakes regardless of one’s level of experience.

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4. “Keep this oath faithfully” (Hippocrates) and “Diligently obey the Lord” (Moses). Both can be easily harmonized and can be done simultaneously.

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5. Discipline can be misapplied and good practitioners can be seriously hurt by people who are misinformed, overly spiritual, who have political agendas, and in some cases by those who have serious problems themselves. On the other end of the "discipline continuum" are poor practitioners who can essentially do whatever they want with impunity. Both extremes involve serious errors in discipline/accountability with the end result being that people get hurt. The Hippocratic heart (as described in Part 4 of this series) of "doing good and doing no harm" can thus sadly be broken.

Member Care and the Hippocratic Oath, Part 6

Character and Competence

La Era (garden), Diego Rivera, 1904
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El sabio, con corona,
como leon semeja;
la verdad es leona
la mentira es gulpeja.
Sem Tob, 14th century, Spain

Translation :
Wise people are like lions:
Crowned in truth they hold their ground.
But lying foxes run around.
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But I will preserve the purity of my life and my arts.
I will not cut for stone,

even for patients in whom the disease is manifest;
I will leave this operation to be performed by practitioners,

specialists in this art.

Hippoctratic Oath
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For member care practitioners, and all of us with member care responsibility, character and competence are inseparable in our lives. Said another way, we want to extol and develop both virtue and skill. And we want to help others–-fellow practitioners, organizations, clients, etc—to do the same.
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The notion of character, broadly speaking, is embodied in the Hippocratic commitment to “preserve the purity of my life and arts”. It necessitates practicing ethically and living ethically.
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The notion of competence—or more specifically working within one’s sphere of competency—is seen in the commitment to “not cut for stone”. Apparently this refers to the surgical removal of things like gall stones or kidney stones. Such practices at that time in 4th century Greece were not part of the purview of medical practitioners.
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It bears mentioning that during our work in member care we are often stretched both:

**ethically (not everything in our work of course is black and white—and we cannot always know the consequences of our interventions) and

**experientially (not everything we do fits neatly into our training backgrounds—and we cannot always know what the “best practice” will be).
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I appreciate the simile of the lion cited above from Rabbi Sem Tob’s heptasyllabic quartet (that sounds serious—well, what I mean is that it is a short poem written in a certain manner :-) Tob's creative gem states that our crowning wisdom is demonstrated through our courage and clarity in speaking/acting truthfully (holding our ground with the truth, not being distracted from our course, and being open to input when the truth is not clear).

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By “truth” I mean the conformity of mind to reality, as the Scholastics would say (e.g., Thomas Aquinas et al). Of course we could then ask what is mind and what is reality! But I will leave that for others to deal with who are far more learned than I am.

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What I am really getting at here via the blend of Sem Tob's morality poem, Hippocrates' oath, and Rivera's painting, is that we are committed in the member care field to work knowledgeably and ethically within our "gardens"--that is, our spheres of influence. Knowledge and ethics are all part of the character/competency core.
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Here are three related items--resources--that you will hopefully find helpful. (from Kelly O’Donnell)
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1. Some Suggested Ethical Guidelines for the Delivery of Mental Health Services in Mission Settings, Helping Missionaries Grow, (1988) p. 469
**MHPs [mental health practitioners in missions] are dedicated to high standards of competence in the interest of the individuals and mission agencies which they serve. They recognize the limits of their training, experience, and skills, and endeavor to develop and maintain professional competencies. MHPs keep abreast with current professional information and scientific research related to their work in mission settings.
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2. Upgrading Member Care: Five Stones for Ethical Practice (2009)
**MCWs are committed to provide the best services possible in the best interests of the people whom they serve…. Character, competence, and compassion are necessary to practice member care well.
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**[Character] refers to moral virtue, emotional stability, and overall maturity. Basically, the qualifications for leaders in Timothy and Titus reflect the types of character traits needed for MCWs. Those in member care ministry have positions of trust and responsibility, and work with people who are often in a vulnerable place. Therefore they need to model godly characteristics as they minister responsibly—to protect/provide for those who receive their services…

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**[Competence] refers to having the necessary skills to help well (via life experience and training). I have found that competence is not necessarily based on degrees or certification, although the systematic training that is required to get these “validations” is a very important consideration. Others without such institutional validation are also capable of doing member care well (usually via more supportive than specialized care), and indeed in many places they are the primary service providers (e.g., peers, team leaders). Note that MCWs, like others in the health care fields, can be “stretched” at times to work in ways that may go beyond their skill level. And many services can be in ambiguous, complex, and difficult settings, with the outcomes (positive or negative) not easy to predict. Caution and consultation with others are needed in such cases…
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**[Compassion] refers to our core motivation for member care work. It is the love of Christ that compels us. We value people for their inherent worth, and just for their “important” work.
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3. Member Care Involvement Grid—Strengths and Preferences (2003, adapted)
This grid helps us to identify the “fit” and practice parameters for ourselves and colleagues. This grid is a continuum. It could also be used as part of a simple/informal team building exercise as a way to get to know other MCWs and understand their strengths and preferences. Note that there are many other items that cold be included on this grid. What would you include?

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Administration focus/involvement-----People focus/involvement
Working by oneself mostly-----Working as part of a group mostly
Mostly provide member care-----Mostly develop member care
Working groups that Talk/think-----Work groups that “Task”/do
Services as needed/requested-----Systematic/planned services
Local geographic focus-----International geographic focus
One main ministry focus-----Multiple ministry focus
One specialty-----Many specialities
One organization focus------Interagency focus
Connection in a sector-----Connection in many sectors
Additional
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Reflection and Discussion (apologies for the “leading questions”!)
1. Should the member care field be regulated to better ensure the quality of services and qualifications of service providers? If so, how?
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2. How do we measure competence in member care practitioners?
What could be some specific behavioural criteria to consider (so not just academic degrees, titles, job descriptions, time living in another culture etc.)?
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3. How could the member care sector build program evaluation/outcome studies/research into the member care field in order to empirically measure the effectiveness of the various types of services/interventions that we provide? Is it appropriate—ethical--to continue providing and developing services without assessing their effectiveness?

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4. How relevant is the notion of developing evidence-based, expert-consensus guidelines for member care practice? What are the criteria for "evidence"--"expert"--"consensus"?!

Member Care: Pearls and Perils, Lecture 3

Ethics and Human Rights in Member Care:

Developing Guidelines for Good Practice
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This third lecture at Fuller School of Psychology (February 2009) explored ethical principles for member care workers and sending groups as well as how human rights commitments are foundational for member care work. The goal was to move towards a trans-cultural/conceptual framework for ethics as a way to upgrade the work we do in member care and mission/aid. The emphasis on human rights is a new contribution to the development of the member care field. The lectures are available on line for free in written, audio, and video formats. We have included a few excerpts below from the third lecture to encourage you to download and watch the video.

http://www.fuller.edu/academics/school-of-psychology/integration-symposium-2009.aspx

Shining light on good practice. © 2008 MCA/KOD

Perspectives on Ethics
Member care is a broad field with a wide range of practitioners. As this field continues to grow, it is important to offer guidelines to further clarify and shape good practice. Any guidelines must carefully consider the fact of the field’s international diversity, and blend together the best interests of both service receivers and service providers. They also need to be applicable to member care workers (MCWs) with different types of training and experience. This is a challenging task to undertake, and it is one that must be done in consultation with many others and on an ongoing basis. Trying to differentiate between codes, guidelines, frameworks, and suggestions is just one important aspect of this challenging task.

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Many types of professional ethical codes exist that can relate to the practice of member care. For some practitioners, these codes are essential and are a good “fit.” But one size does not fit all! For example, as a psychologist and as an international affiliate of the American Psychological Association (APA), I abide by the APA’s Ethical Principles of Psychologists and Code of Conduct (2002). But a skilled Nigerian pastor providing trauma training/care in Sudan may not find this code so helpful. Such ethical codes are primarily relevant for the disciplines and countries for which they were intended. Yet many MCWs enter the member care field via a combination of their life experiences and informal training, and are not part of a professional association with a written ethics code. Common sense and one’s moral convictions only go so far. Further, appealing to another country or discipline’s ethical code can result in a rather cumbersome mismatch between the person and the code.
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Guidelines for Good Practice

Stone one reflects the need for a generic set of guidelines for all types MCWs. The specific example given offers 15 basic guidelines for MCWs in the form of commitments. It focuses on the personal characteristics, backgrounds, and relationships needed to practice member care ethically. The underlying commitment is for MCWs to provide the best services possible in the best interests of the people whom they serve. Like all the stones, stone one is intended to be referred to regularly, to be discussed with colleagues, and to be applied in light of the variations in our backgrounds. Further, it requires serious reflection and a serious consideration of the implications for one’s life and work—these are not just “suggestions” but commitments. The “look before you leap” warning in Proverbs 20:25 is instructive here: ‘It is a snare for a person to say rashly, ‘It is holy!’ and after the vows to make inquiry.”

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Stone two focuses on the crucial role of sending groups to responsibly support and manage their staff well, including their international staff, local/national staff, home office staff, and family members of their staff. It also considers the big picture of member care from recruitment through retirement and the commitment to nurture both organizational and staff health. The international model of member care in Doing Member Care Well (2002) refers to sending groups as the “sustainers” of member care. “They demonstrate [their] commitment by the way they invest themselves and their resources, including finances, into staff care. Sending groups aspire to have a comprehensive, culturally relevant, and sustainable approach to member care, including a commitment to organizational development.” (p. 18). Sending groups do well to offer quality services for staff and to expect quality services from staff.

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Foundations for Good Practice--Human Rights Principles

This fifth stone is based on doing what we “know” is morally right to do. It shines light on our inner sense of duty. I believe that it must especially take into account human rights in a way which hitherto has received minimal consideration in the member care field. This includes understanding and protecting the rights of mission/aid staff and the people with whom they work, as described for example in international human rights documents (discussed below).
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However, the primary focus of this stone is not just mission/aid staff. It is rather on the ethical responsibility—ethical imperative—for personal and group duty (often sacrificial duty) on behalf of humanity. It is about the duty and choice to risk one’s own rights and well-being in order to extend member care, broadly speaking, to vulnerable populations. More specifically, it is a principled commitment to improve the quality of life and seek justice for those whose human rights, including religious liberties and freedom of conscience as well as physical safety and economic livelihood, are habitually threatened through neglect, disasters, poverty, discrimination, fear, and persecution.

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Reflection and Discussion

Here is one of the five "Ethics Sensitizers" from the article.
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When is it ethical to deploy workers into risky areas?
Workers who serve in cross-cultural settings are often subject to a variety of extreme stressors. Natural disasters, wars, sudden relocation, imprisonment, sickness, and protracted relationship conflicts are but a few of the examples. The general consensus seems to be that sending groups that deploy their people into potentially adverse situations have an ethical responsibility to do all they can to prepare and support them. This thinking is in line with Principle 7 from the People in Aid Code of Good Practice (2003) which states, "The security, good health and safety of our staff are a prime responsibility of our organization." There are so many locations where the social/political situation is very unstable, where there is the possibility of death or serious physical/emotional injury in the course of helping others, and/or more isolated places where there are few supportive member care resources available. The very places that are the neediest are also often the riskiest.
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Applications
Risk can also be understood as being part of one’s job description, and continuous with the reality that there are always risks in life regardless of one’s location or job. But to what extent should mission/aid workers take risks? Does one help victims of car accidents without having protective barriers that can prevent the transmission of HIV through the victims’ blood? Does one obey an organizational requirement to evacuate from a war zone knowing that there may be far more dire consequences to the nationals/locals that remain without the protective presence of international peacekeepers and providers? How much information about risk does one need to know in advance of an assignment?

Member Care: Pearls and Perils

Good news.

The materials from the member care lectures at Fuller School of Psychology in February 2009 are now available on-line for free.

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The overall topic was:

The Pearls and the Perils:

Practicing Psychology in Mission/Aid Settings.

http://www.fuller.edu/academics/school-of-psychology/integration-symposium-2009.aspx

These materials include the articles, audio, and video for the three lectures. Please share this info with your colleagues and networks. The three lectures:
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1. Staying Healthy in Difficult Places

Historical milestones in member care, listening to our global voices, and future directions for this field.

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2. Promoting Health and Managing Dysfunction

Suggestions for developing healthy organizations and safeguarding workers/senders in light of dysfunction.

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3. Developing Guidelines for Good Practice

Ethical principles and human rights commitments to upgrade the work in member care and mission/aid.

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Opening prayer for the Symposium,

by Dr. Winston Gooden, Dean of the School of Psychology:

“God we thank you for the call on our lives. We thank you for the many places to which we are sent. We thank you for the sensitivity of those who care for us on this journey that we take. And now tonight as we come to hear, to learn, to study, to be inspired, we pray that your Spirit will hover over us. That you would strengthen our speaker, that you would open our minds, that you would fill us with your rich wisdom so we might be prepared to do your work. We pray this in the name of Him who was sent by You to be our Savior. Amen.”

Growing as Good Practitioners--3. Developing Guidelines for Good Practice

Lecture Three

The Pearls and the Perils:

Developing Guidelines for Good Practice

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Stay tuned for more information on the free lecture articles and videos that will be on-line.

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Here is a summary of the third lecture.
Developing Guidelines for Good Practice

“I believe in discretion, not confidentiality.” “I’m too busy to follow-up that difficult matter—give me a break!” “This mistake must not discredit us by coming into public view.” Member care is a broad field with a wide range of practitioners and perspectives on what is ethically permissible. As this field continues to grow, it is important to offer guidelines to further clarify and shape good practice. In this presentation we will explore several ethical principles and human rights commitments to upgrade the quality of the supportive care that we offer mission/aid staff. We consider five types of guidelines: member care worker commitments, sending group principles, ethical rationalizations, specific ethics codes, and human rights principles. Ethical care is a mentality, a practice, and a commitment, based on moral law.

GP2: Good Practice by Good Practitioners

Growing as Good Practitioners

We think that our goal as good practitioners is not primarily growth.

Rather the goal is doing what is helpful in a "right" way.

Here's a few final thoughts on GP2.

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As Christian practitioners, doing what is "right" is intertwined with our desire to be pleasing to God. And doing what is "right" is in line with clear, solid ethical commitments and one's sense of "duty". See some of the earlier blog entries for more information/discussion about ethics. Plus stay tuned for an expanded article on "ethics and human rights in member care."

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We know so many mission/aid workers and member care practitioners, who in their commitment to please God and serve humans, end up in some dire straits. They seem to "bear on their bodies the wounds of Christ," as Paul said of himself in Galatians 6: 17. And so many bear wounds on their souls too.

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Well-done.

Thank you for your examples of good practice!

We are heading to California now to talk more about such things.