Is Chaplaincy a form of Public Theology?

Kate Bradford

In much theological literature chaplaincy appears within the broad discipline of Pastoral Theology.[1] Doubtless there are good reasons for this, not least of all the fact that Chaplaincy is concerned with Pastoral Care. I wish to suggest because of the secular context of much Chaplaincy practice, Public Theology is better fit for the theology of Chaplaincy, while retaining strong links to both pastoral theology and theological anthropology.[2]

Because much Chaplaincy is concerned with the provision of pastoral care within Public institutions and secular work places it falls more directly under laws of the state.

For example, in the UK, USA, Australia and New Zealand chaplaincy is delivered via the Ministry of Public Health, National Health Services, Departments of Mental Health, Aged Care Services and Departments of Correctional Services and Prisons. The provision of many chaplaincy services is regulated and legislated by federal and national laws.

The non-compromising and legislative nature of the world in which chaplaincy operates must be a pre-eminent (even if not the most important) concern in trying to develop a theology of chaplaincy as this is the doorway through which chaplaincy must be passed before any public chaplaincy can happen. As such the provision of chaplaincy is placed squarely in the public square and is regulated by the rules of the public square. As such theology of Chaplaincy must work within some particular limits if it is to have permission to operate or indeed to have any voice at all.

If we start with a Biblical pastoral care model and try to thread it through the narrow doorway into the public space, the ministry offered may well be severely compromised and curtailed in the transition – this is the lamentable situation for much pastoral care in the public space. Much of the theology of contemporary pastoral care ministry has generously accommodated the culture and sought to keep the status quo by jettisoning essential truths of the Gospel. In this accommodation Jesus the pastor/shepherd has been extracted from pastoral care to make it culturally acceptable.

A more radical theological application involves creative examination and questioning, before accepting the limits placed on ministry in the public space. By consciously assenting to such limits there is much more scope to construct a theology inside the public space that retains its theological integrity while operating within the rules of the public space. The need to negotiate this situation may be relatively new for the Christians in the English speaking, Post-Christian, western, countries but was the normative state for the early church, and continues to be, for church communities in countries where there is no privileged concession for Christian ministry.  

What are the guidelines for Christians operating in the Public space?

·         Understand that in the Public space, in stark contrast to church based ministries and events, Christians do not control the space or direct the message.

·         The church’s law is restricted to its own institutions and members. The church should not have the power to impose beyond their institutions or discipline non-church members.[3]

·         There is no place for coercion, manipulation by Christians or enforcing an authoritarian theocracy.[4]

·         From a Biblical perspective unless someone is born anew they are unable to choose God or to serve God, this is a spiritual work originating from God, not something a person can manufacture.[5]

·         The state should not have the power to restrict or legislate on religious matters that do not violate state law.[6]

·         Recognise that there are a number of ways in which Christians can contribute to the public space; these activities are all forms of showing God’s love and bearing witness to the world.[7]

1.       Advocacy

2.       Commentary

3.       Evangelism

·         The Christian recognises their shared humanity with all people, who also share God’s image, are part of his creation and loved by him; For God so loved the world he gave his only son (John 3:16). All people are recipients of God’s providential care and common grace.

·         All people have physical, mental, emotional and spiritual needs.[8]

·         As Christians we long for the best for others and work to defend their basic rights.  

·         As Christians we are subject to law and acknowledge the necessity for laws for the protection of individuals and society, and to place limits on evil and abuses of vulnerable members in society.

The first task in constructing a theology of chaplaincy is to understand the ground rules and secure the perimeter fence.  In many countries, there is great freedom within the defined space to construct a theology of chaplaincy that remains theological conservative combined with a radical cultural application.

Chaplaincy that follows this model is respectful of the law, longs to see rights and freedoms of people upheld together with their responsibilities as people made in the image of God. Chaplains 1) advocate for the vulnerable, 2) provide Biblical commentary to the events around us and 3) provide spiritual care that engages the eternal horizon while attending to things within the immediate frame. This care takes Gospel forms of intentions, actions and words that point to the saving and transforming ministry of the life, death and resurrection of Jesus Christ.

---

[1] Association of Clinical Pastoral Education (ACPE) and the associated Journal of Pastoral Care and Counselling

[2] In his book ‘Chaplaincy in the Twenty-First Century’ Christopher Swift uses the tools of Practical Theology to describe the complexities of Hospital Chaplaincy in the British NHS system. 

[3] Drawn from the thinking of Roger Williams (1603- 1683 the Puritan Thinker who successfully lobbied the English Parliament to outlaw of religious persecution on the grounds of conscious. Williams successfully lobbied for religious liberty and freedom of conscience. Roger Williams founded the state of Rhode Island as a refuge for those fleeing religious persecution. Roger Williams also upheld land rights and advocated for the purchasing of land from the indigenous New Englanders. 

[4] Roger Williams

[5] John 3:1-21

[6] Roger Williams

[7] From a public lecture by Dr Andrew Cameron, Moore College, Centre for Christian Living.  Christian Voices in the Public Square Mon 2 April 2012.

[8] World Health Organisation  http://www.who.int/hia/examples/overview/whohia203/en/index.html