This article invites theological school educators, clinical pastoral education educators, representatives of the professional healthcare chaplaincy organizations, and social scientists to begin a shared conversation about chaplaincy education. To date, we find that theological educators, clinical educators, professional chaplains, and the healthcare organizations where they work are not operating from or educating toward a common understanding of what makes healthcare chaplains effective. Before we identify five key questions that might help us be in shared conversation and move towards educating the most effective chaplains, we briefly describe the history of education for healthcare chaplaincy. We then describe what we learned in interviews in 2018 with 21 theological and 19 clinical educators who are educating healthcare chaplains in theological schools and clinical pastoral education residency programs, year-long educational programs in hospitals and other settings that focus on preparing people for staff chaplain jobs. Their different approaches and frames inform the five questions with which we conclude.

This paper describes the history of chaplaincy programs in theological education, the content of their curricula, the goals of the programs as described by faculty, and the programs' approaches to issues of spiritual and religious diversity. It is based on a sample of 21 schools that offer specific chaplaincy education through masters of divinity or masters of arts degrees. We conducted semi-structured interviews with faculty at these schools and reviewed materials from course catalogues and other sources. We found substantial growth in chaplaincy-focused programs in theological schools in the last 20 years as well as the lack of standardization across them that one might expect in a rapidly growing field. The programs mostly developed independent of one another. They have not come to consensus about the skills and competencies chaplains need to do their work and have only engaged in that question across institutions in limited ways. As a group, these programs are also not well connected to clinical chaplaincy training or the day-today employment requirements of paid chaplaincy positions. We describe opportunities for collaboration that might strengthen this emerging field and better position it in the changing religious landscape.

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Baby shows and baby contests in the late nineteenth century United States, beginning as a form of entertainment at agricultural fairs, were co-opted in the early twentieth century as a public relations vehicle for the eugenics movement. This article connects this history of display of the infant body with white Protestant practices of bodily display in infant baptism as represented etiquette manuals, women's magazines, and works of art. The author argues that infants became unwitting participants in practices of display that marked them as members of affluent white society.

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