Promoting Chaplaincy

Lindsay Johnstone, Chaplain at Royal Prince Alfred Hospital, Sydney

How do we encourage people, especially in churches and Christian organisations, to support chaplaincy? How do we make chaplaincy intelligible from a Biblical perspective? How can we do so in a manner likely to evoke inner impetus rather than action locked into a sense of obligation?

This paper is primarily concerned with the context of a Christian audience. However, if promoting the work for the sake of a government grant or for business sponsorship, or support from a community club, we shall want to make sure that pragmatic considerations do not (accidentally) neutralise the Scriptures. Quoting the Bible, however briefly, with integrity and in context adorns the Gospel of Christ.

When the work is being promoted in an overtly Christian assembly or group, then we shall not want to leave the hearer believing that our “good works” are autonomous from or supplementary to the Gospel message.

Because church services and related meetings operate with the expectation that the people attending include both Christians who are needing to be taught or reinforced in the outworking of Christian beliefs and also people not yet converted, we shall want folk to hear Christian care taught in such a way that it supports a Biblical understanding both of how we enter the Kingdom of God, and also how works of Christian care relate to eternity and spiritual salvation. We also want to lower the risks of wrongly arousing guilt on the one-hand or of reinforcing smugness and self-righteousness on the other when motivating and encouraging support for our ministries.

With regard to Ephesians 2: 8-10, we know that the good works God has prepared beforehand to be done by people saved through faith are themselves manifestation of the faith which is “not of works”. They are not done legalistically, so, therefore, they have the character of faith (being itself given to us by God). We want to promote understanding that there is no modular split between the eternal and the temporal.  Separation of Christian performance from the Gospel runs the risk of a new “evangelical law” producing guilt complex or self-righteousness when specific practical actions are being promoted. Because of our carnal nature, it is surprisingly easy for this to happen, but we thank the Lord for his forgiveness and mercy!

How to motivate through the Gospel focus

When motivating Christians to do anything, including supporting chaplaincy and pastoral care, it could be useful to reflect on and apply the model adopted by Tim Keller, Senior Pastor of Redeemer Presbyterian Church in New York when he is preaching generally -

(a) In every text of the Scripture there is somehow a moral principle. It may grow out of because of what it shows us about the character of God or Christ, or out of either the good or bad example of characters in the text, or because of explicit commands, promises, and warnings. This moral principle must be distilled clearly. b) But then a crisis is created in the hearers as the preacher shows that his moral principle creates insurmountable problems. The sermon shows how this practical and moral obligation is impossible to meet. The hearers are led to a seemingly dead end. c) Then a hidden door opens and light comes in. The sermon moves both into worship and into Christ-application when it shows how only Jesus Christ has fulfilled this. If the text is a narrative, you can show how Christ is the ultimate example of a particular character. If the text is didactic, you can show how Christ is the ultimate embodiment of the principle. d) Finally, we show how our inability to live as we ought stems from our rejection of Christ as the Way, Truth, and Life (or whatever the theme is). The sermon points out how to repent and rejoice in Christ in such a way that we can live as we ought.[i]

All motivation of Christians and exhortation to do any good work will stay close to the Gospel if these four truths are always kept in mind.

1                     There are things we are supposed to do.

2                     Of ourselves we are unable to do them, or especially in the manner God intends.

3                     Christ has done them and succeeded.

4                     As we reaffirm our relationship and destiny in connection with Christ, and in the power of the Holy Spirit, we are enabled to do what God wants us to do.

Pastoral care and chaplaincy, along with practical and prayerful support for this ministry, can, in this way,  be presented as increasingly facilitating within the present age foretastes of the joy of the age-to-come.

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Christ-Centered, Gospel-Motivated Sermons

kellerquotes.com/christ-centered-gospel-motivated-sermons/

Keller Quotes – The words of Dr. Timothy Keller 30 Apr 2012

Chaplaincy ― A House Built on Sand or Rock?

Kate Bradford

Several years ago our house underwent and extension. One day, during the work, I looked down on the new foundations from a deck above. The foundations were set down into the ground, with heavy duty plastic providing a damp course, long steel reinforcing bars wired together to form piers that in turn supported long hollow reinforced beams resting across the space. Over the reinforced bars were laid large sheets of welding mesh.  It seemed obvious though, that no matter, however important foundation might be, no-one can inhabit foundations. Foundations simply provide the base on which the dwelling is built.

The building work came to a halt as we waited for the council engineer to arrive and certify the integrity of the foundations; this was a necessary process before the entire sub-structure was entombed in concrete.

As boring as foundations might seem certification of them is vital, all the more so, because once the concrete is poured and the dwelling built, it becomes very difficult to check the integrity of the sub-floor.

Likewise any view of Christianity, that comprises only foundations, and returns again and again to re-lay foundations (HEB 5:12, 13), is a difficult faith to inhabit, it can be uncomfortable, rigid, conforming to rules, cold and draft-filled, and exposed to and unable to withstand the elements. A faith such as this misses the point that foundations exist to be built upon. The ministry of Chaplaincy like many ministries happens within the dwelling, that space built upon the foundations.

Christianity in essence is a hospitable faith, a dwelling into which we can run; a safe refuge.  A place into which we invite others; a shelter from the storm. At its core chaplaincy is the exercise of hospitality, an invitation into this space. Hospitality forms the basis of the day to day work of chaplaincy; a broad description of the theology employed at this level is practical theology.   

When Jesus spoke of a building a house he did not question the need for a house, but rather he asked what was under the house, sand or rock. (MATT 7:24,25; LUKE  6: 46,49) Once the house is built and the sub-floor concealed from view, it can be difficult to know the quality of the foundations until the integrity on the base is tested in some way. In Jesus’ parable this testing came by way of rain, floods and wind.  

As chaplains it is reasonable to question the foundations of our practical theology and ask on what does it rest: sand, waiting to be washed or blown away or deep bedrock gripping tightly to the base? The foundations Jesus referred to in his parable were hearing his words and doing his will. Evangelical chaplaincy ministry takes Jesus’ foundation seriously when constructing a practical theology, as these practices should be founded the Word of Scripture (1 COR 3:11). This Word has been studied and imbibed, and while we do not inhabit our creedal statements, our systematic theology, Biblical theology or narrative theology, they together form and articulate our faith, and provide boundaries with-in which we faithfully practice our Chaplaincy.

Chaplaincy ― A Word in Season

Kate Bradford

Words

Christian Chaplains are followers of the incarnate Word, the One who shares their humanity. Chaplaincy, as a Christian ministry is never separated from the incarnated Christ or his inspiring Word.   The chaplain enters the suffering of another: being, listening, hearing the pain ― yet without the spoken word it is possible that the chaplain has entered a conspiracy of silence. Chaplaincy is an offer to care in thought, word and deed.

Only when the chaplain’s offer is accepted does the chaplain have the privilege of sharing someone else’s journey; and it is true that there are no answers without first hearing the question. And even hearing the question does not guarantee that there will be answers, but to believe that there is no answer – nothing that could ever satisfy – is a betrayal of the trust that has been placed in the chaplain.

Ecclesiastes 3 tells us there is a time for silence; however this silence is paired with a time to speak.  Silence and speech are not simply quantitative, either absent or present, but rather they are qualitative ― nuanced with awkwardness or companionship and infused with coolness or warmth. There are biblical passages that warn against the excessive use of words and it is true that the wrong thing should not be said, but Scripture contains no injunction against speech containing kind, gentle and gracious words that bring comfort and healing.

Perhaps the right kind of speech does not always come easily or naturally but this is not the same thing to say that the right words cannot be learned.

We speak to care for another; not to simply disseminate information or display our knowledge, neither to dominate nor command the conversation. At this point theological training is inverted. Unlike the critico-analytical method where a case is stated and then argued for, when the chaplain responds to another person’s words, there is a scarcity of words – words – skilfully placed into the conversation just at the right time.

These pared back words are placed with the same careful timing of an orchestral triangle-player, who following the score, plays the single note with precision at just the right time. The triangle player does not fumble; he or she plays decisively with the all the skill of a percussionist and has engaged critically with the theory of music long before this moment.

In the same way for the chaplain critical-analysis has been used to engage with the biblical text forming the background to a chaplaincy encounter. The structured thought behind the scene allows a seemingly incidental conversation to have structure with the aim of opening out a space to allow someone explore their own spiritual world and elucidating truth.

Conversations

Pastoral conversation may endeavour to be diffuse; work in a mist; deal with paradox; to illuminate; to elucidate; working deftly with words so that they are felt physically in the body and in the tap into a spiritual (poetic, or perhaps parabolic) dimension. The selection of language is not arbitrary, but serves to point to a reality beyond that that can be seen or felt; ideas and thought are juxtaposed against each other to pries open another layer of reality. We use language to open this space to allow more time to explore or ponder matters of faith. As we work in this area our words are operating as retractors that are keeping open a space between the physical world and world of spiritual ideas or concepts.

We begin with the person’s present reality: in the real not the ideal[1], being careful not to fuel unlikely expectation. Like a surgeon presented with a tray of instruments, the chaplain carefully selects the one or two words that will gently cut through to a spiritual space at just the right angle.

We stay with them in the present watching their cognitive and emotional responses. We seek to slow the process down with the aim of opening up a vertical space[2]; using oblique language rather than opaque. We attempt to slow things down and help people feel. We do not want to cut to the chase or cut to the quick. We use language to cushion, not shock. This is a very different method to that of the evangelist who aims to cut to the heart of the matter wishing to startle and disorientate the listener, confronting them with a new idea.  

The conversation moves forward only one step at a time accommodating chaos, fragmentation and discontinuity that the sufferer feels; moving forward only as much as necessary, each new word or concept takes energy to comprehend. This can create a dissonance between feelings and cognition.

By contrast to some forms of proclamation, hospital chaplaincy attempts not demolish props of various beliefs or meanings before first seeing the patient safely resting on another. Removing hope, even a false hope without replacing it with anything else may drop someone into an abyss.  Deconstruction has with it the responsibility of not leaving an ‘empty house’ but to be actively involved with reconstruction. Images of support and reconstruction are found in the One who has suffered and understands suffering, the One who is willing to walk with people through the valley of the shadow of death, the One who offers his yoke, the One who lays down his life in order that another may take theirs up.

Christian Chaplaincy offers the possibility of extending an offer to an invitation into the future. He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away. Rev 21:4

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[1] Working with ‘the real not the ideal’ was an idea that I first heard in a lecture in Sydney by Dr Susan S. Phillips, American Sociologist and Christian Spiritual Director.

[2] Eugene Peterson introduces the vertical space, in his article ‘Teach us to Care and not to Care’, in  The Crisis of Care: Affirming and Restoring Caring Practices in the Helping Professions.  Susan S. Phillips, and Patricia Benner, eds. 1st ed. Georgetown University Press, 1995.

Clinical Supervision and Theology of Chaplaincy

Kate Bradford

In what way is Chaplaincy different for Clinical Supervision?

I have been participating in a workplace course, Clinical Supervision Training; the use of the term Clinical in this context relates to the discipline of Clinical Psychology rather than the medical/clinical work environment. The purpose of this course is to equip hospital staff members (nursing, allied health and others) with skills to clinically supervise and support other staff members in the hospital work environment.

Clinical supervision in this particular course encompasses skills to: empathically support; encourage reflection; help clarify; in order to aid the development of coping skills and build confidence in the other. The key skills focused on are active listening and reflective questioning. A method of Socratic questioning is used in the training. By drawing on Socrates’ belief that: people already have the truth within them and the questioner acts as a mid-wife helping to draw the answers out of people – they in effect discover what they already know.[1]

The clinical skills imparted during the course are both practical and insightful. But as a result of my participation I wish to ask; does Chaplaincy offer anything different from Clinical Supervision? And if so; in what way is Chaplaincy a distinct discipline? If it is not, then consequently, chaplaincy is essentially a form of Clinical Supervision dependant on a clinical psychology framework. Therefore if this is the case, then would it not be better to leave our work to those specifically trained in clinical psychology or counselling?

As Christian Chaplains our ministry is distinct from Clinical supervision is several ways. 1) Christian chaplains help prayerfully, to create a space where a patient may explore spiritual issues around meaning, purpose, hope and love. By listening and asking perceptive questions we help the patient discover what they know: how they think and feel about an issue or event. We are physically, emotionally and spiritually present with the person as they explore their issues. The chaplain is below, seeing events from the patient’s viewpoint; they are compassionately beside them and in their present.  2) As the chaplain spends time with the patient they help the patient to discover not only what they know but additionally help the patient discover the limits or edges of their knowledge. A Biblical perspective would critique the Socratic questioning at this point, as Socratic questioning cannot open up what someone truly does not know, or does even not know that they don’t know. The chaplain, beginning with the patient’s perspective, has a role to guide the patient beyond to deeper truths that lie outside themselves.

The chaplain must remain continually mindful that Socrates can only lead them so far and they must never place their ultimate confidence in him and his method. Socrates could observe true things about humanity; but not about humanity’s relationship with God, for this the Christian must follow the way of Jesus and his wisdom on these matters.

Soren Kierkegaard, a follower of Jesus’ way, addressed this issue in Philosophical Fragments, a book written pseudonymously by Johannes Climacus, who asks ‘How far does Truth admit of being learned?’[2]^,[i] Climacus observed that "one cannot seek for what he knows, and it seems equally impossible for him to seek for what he does not know. For what a man knows he cannot seek, since he knows it; and what he does not know he cannot seek, since he does not even know for what to seek."[3] Climacus underlines that with the Socratic Method "the Truth is not introduced into the individual from without, but was within him all the time"[4] that “all learning and inquiry is... a kind of remembering" and that "one who is ignorant needs only a reminder to help him come to himself in the consciousness of what he knows".[5] Such a view is at odds with the Biblical view: that are generally revealed truths that we may identify for ourselves however there are a greater set of divine/eternal truths that remain hidden until revealed. This Truth is external, residing in the triune God. The value and limits of the inward journey are that they may ultimately reveal the need for the outward journey.   

As chaplains we question, because if we do not hear the question how is it possible to know the answer, but if we have no answers beyond those things that patient can discover within themselves: how can we be ministers of the Gospel? Climacus describes a moment of departure from what is already know as of being of  "decisive significance,"[6] Thus, for the patient the moment of departure in time is more than just a realization of what one already has. It is the realisation of what one wholly lacks. The patient may not even possess the truth unknowingly or unwittingly. Prior to the moment of departure the patient does not know or possess the truth, and does not even know that they do not know the truth.

The chaplain is working with two patient’s horizons of significance.[7] One horizon is the immediate circumstance in which the patient finds themselves and as such has some self-knowledge and access to an understanding of these circumstances.  A second horizon of significance is the eternal horizon; access to this horizon is not inside but rather, outside the patient.  In the Christian worldview truth is revealed; truth is most clearly seen in the person of Jesus Christ who said, ‘I am the way, the truth and the life’ (John 14:1,6) and truth is comprehended through the revealed text of the Bible. The chaplain helps create an environment and conditions necessary for hearing this Truth. The chaplain reflectively introduces ideas or concepts from Biblical truth that connects with the patients and their situation and helps lead them to a new place.

Socratic questioning is an invaluable tool for the chaplain but not as an end in its own right. Jesus and the Apostle Paul were both masters of Socratic questions – not with the intent to reveal the truth within – but rather to illuminate contradictions in thought and to expose the limits of human reasoning. It is possible to assume that Jesus and Paul may have been drawing on contemporary Greek culture that surrounded their first century world, but we can be certain that they drew on their own Jewish culture’s reliance on the power of reflective questioning to show human limits, this is most clearly seen in the book of Job.

Chaplaincy as a discipline differs from Clinical Supervision. Clinical Supervision is concerned with changing perceptions and alleviating anxiety in the immediate context. Chaplaincy is concerned with engaging both the temporal and eternal horizons of significance. The chaplain listens attentively, and questions reflectively, in order to help guide the patient to what can be known about the current circumstances and to help the patient sense the limits of what cannot be known internally about eternity. This is a process that involves both illumination and revelation.

[1] Julius Tomin, ‘Socratic Midwifery’, The Classical Quarterly New Series, Vol. 37, No. 1 (1987), pp. 97-102
Cambridge: Cambridge University Press.  Article Stable URL: http://www.jstor.org/stable/639347

[2] Soren Kierkegaard, ‘Philosophical Fragments’, A Kierkegaard Anthology Robert Bretall, (ed) Princeton: Princeton University Press, 1946, 154.

[3] Fragments, 155.

[4] Fragments, 155.

[5] Fragments, 155.

[6] Fragments, 157.

[7] Horizon of Significance refers to Charles Taylor's claim that authentic identities ought to be constructed dialogically against 'horizons of significance’ The Ethics of Authenticity, 1991.

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[i] An essay on Kierkegaard’s discussion between Socrates and Climacus: "Greek and Christian Models of the Truth." <http://www.123HelpMe.com/view.asp?id=22042>. Accessed 20/April/2012

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Can an Anglican prison chaplain pastorally care for a follower of witchcraft?

Reflections by Walter Pospelyj, Anglican Chaplain to the Parklea Correctional Centre.

Whilst we may be an ‘Anglican’ chaplain or a ‘Presbyterian’ chaplain, and have a direct responsibility to pastorally care for and minister to those of our own denomination, in accordance with our specific denominational practices and traditions.  There is an expectation that we will be available for the religious and spiritual needs of those from other faiths.

After 12 years of ministering in correctional centres, the day that I had anticipated for many years finally eventuated.  On March 7, 2012, in response to a referral request from an inmate to see a chaplain, I spoke with a 50 year old man who claimed to be a follower of witchcraft.  He spoke with a great deal of knowledge and confidence in relation to his faith and appeared to be well versed.  He went on to claim that he has traced his family tree back many hundreds of years, and over those generations “the craft” had been passed down from generation to generation and practiced by each successive generation.

The reason for this referral was primarily to obtain “religious material” – various books and a set of tarot cards - and secondly, to receive “religious visits” from “his people”.

I spoke with this inmate for over an hour.  It was an interesting and passionate conversation and we covered a number of “religious” and other random topics.  I listened and asked many questions, and listened some more for a good portion of the conversation.  There were many opportunities to interact with what he was saying, but as the conversation progressed and developed, there appeared to be a willingness to hear my input.

There were a couple of things that troubled me.  This inmate has done considerable gaol time and has experienced a variety of negative reactions from various chaplains around the state when he revealed his witchcraft background.  Some chaplains refused to speak to him, some banned him from the chapel and one even ran away from him on hearing his background and affiliation.  Virtually all of the chaplains refused to assist him or provide him with any pastoral care.  What would compel someone to run away or refuse to engage this inmate in conversation.  Is it fear?  Is it a lack of confidence in their faith?  I have no idea.  But as I look at the scriptures I see Jesus engaging with those who are possessed with evil spirits, those who are shunned by society and those who have differing religious views.

He asked if I had a problem with organising some books, and tarot cards for him.  Herein lies my dilemma.  How do I respond to that question?

I told him that personally I have an issue with books on witchcraft, and personally disagree with its teachings, practices and beliefs.  My theological position puts me at odds with the teachings, practices and beliefs of witchcraft.  But then it does with most other religions as well.  I went on to say that I sit under the authority and teaching of the Bible, and that is why I have an issue with it.

Secondly, I told him that systemically, if his religion is a bone fide religion, accepted by Corrective Services NSW, and that if this “religion” is listed as his religion on his file, then I don’t think I am justified in withholding the delivery of service[1] to him.  If assistance is given to Muslim and Mormon inmates, then a follower of witchcraft is no different.

He appeared to be happy with this response.

In our conversation, he went to say that he hadn’t read the bible and didn’t know much about it.  The rapport that I had established at this point allowed me to speak about what the Bible says, and he appeared to listen and receive it.

I walked away from that conversation, thankful, prayerful, encouraged, perplexed and disappointed.  It was a great opportunity to truly engage with someone who is non Christian in their thinking and I was thankful for that.  I was encouraged in being able to share some of the truths of the scriptures with him, as well as being able to develop a positive rapport with him.  I was disappointed in the response from some of the other chaplains that he had experienced over the years.  And finally as I reflected on my time spent with this inmate, a number of questions and issues were raised.

¢  Can a chaplain in a correctional centre, or hospital, or in any other workplace choose to refuse the delivery of service to an inmate, patient or employee, when requested?”. 

¢  Can we refuse to pastorally care for people just because we have differing religious or theological positions?

¢  Did I honour God in my dealings with this guy, or did I go soft?

¢  Does scripture have anything to add to this scenario?

Let me outline some answers I have so far formulated to some of those questions.

From my understanding, as a prison chaplain, I am responsible to my head of church[2] for matters of faith and practice, and I am responsible to the correctional centre for matters of security.  Having said that, there are also other departmental obligations as a full time chaplain in a correctional centre.  As an Anglican chaplain, I am primarily responsible to minister to members of my own faith, as well as attend to the needs of other inmates as they arise.  That  means that I do facilitate the needs of inmates from other faiths.  Some examples of that include;

·           I will arrange a religious visit by a pastor or minister, at the request of the inmate, from the church / religious organisation that he was associated with prior to coming into custody.

·           I will contact a religious organisation / church to obtain and provide written material for an inmate.

·           I will make the chapel available to other faiths / religious organizations for them to use, such as Friday Muslim prayers or Buddhist meditations.

There are currently 43 different options[3] for “Religion” that an inmate can declare himself to be an adherent of when entering into the custody of the Department of Corrective Services.  These include the mainstream catholic and various protestant denominations, Agnostic and Atheist, a range of non Christian religions, such as Muslim, Buddhist, Mormon, Baha’i, Ananda Marga, Pegus, Ratona Taoism and Satanist. 

From that list of religious options, 42 will generally not attract the attention or concern of chaplains or staff within the centre.  However, if an inmate declares to be a ‘Satanist’, or an adherent of witchcraft or any other overtly satanically associated religion, then this will generally draw a different response.

The interpretation of “other faiths” appears to be a nebulous concept.  Amongst most chaplains, there appears to be a general willingness to accept and include followers of Islam, Buddhism, Mormonism and virtually all other faiths, as recipients of pastoral care and ministry.  However, faiths that are not accepted are those such as wicca, witchcraft and the other overtly satanically associated religions. 

It begs the question – “On what basis do you include one and exclude the other?” But then is this a valid question?  Can you include most and exclude a few?  I don’t believe we can exclude a follower of witchcraft, or of any other cult or religion in today’s multi-faith, freedom of religion, pluralistic society.

There are basically two spiritual pools we swim in. Christianity is unique in what it teaches and differs from all the other religions. It holds to the authority of scripture, and proclaims Jesus as the Son of God, fully God – fully man, born of a virgin, who physically died on the Cross at Calvary and physically rose three days later.  In his death, he took the punishment for the sin of mankind, with the result being reconciliation between God and mankind for those who place their faith and trust in His death on the cross.  Jesus himself said, “I am the way, and the truth and the life.  No one comes to the father except through me.[4]”

The other pool contains all those who hold a different position from Christianity due to the fact that they believe and proclaim something different from what scripture teaches.  Christianity may be closely aligned by some with other faiths.  In the case of Islam, there is the claim that Christianity and Islam serve the same God.  This is an assertion that I totally reject, and it is the differences that will eternally keep us separate.  Islam refuses to accept that Jesus died on the cross, but was rather substituted, as well as refusing to accept Jesus as God, within the Trinity, or as the Son of God.

Having said that, it is the Christian call to love that should keep us seeking to establish relationships with people.  It is love that keeps bringing us to the table to dialogue with people and at times robustly discuss matters of faith, regardless of religious persuasions.

Whilst Paul was waiting for the brothers in Athens, we read in Acts 17:16-17 “that his spirit was provoked within him as he saw that the city was full of idols.  ¹⁷ So he reasoned in the synagogue with the Jews and the devout persons, and in the marketplace every day with those who happened to be there.”

At verse 22-23, Paul addresses the Areopagus and says, “Men of Athens, I perceive that in every way you are religious.  ²³ For as I passed along and observed the objects of your worship, I found also an altar with this inscription, ‘To the unknown God.’  What therefore you worship as unknown, this I proclaim to you”.  Paul then goes on to speak about what God is like and continues on to share the gospel with them.  At the end of the passage we read that some mocked him, some were prepared to listen to him again and some were converted.

My saviour has conquered death and has defeated Satan.  As I hold fast to that truth, it gives me great strength and courage to discuss and reason with people who hold differing religious views from my own – whether they be witchcraft, Islam or Cao Dai.  I don’t agree with the teaching of Islam or of witchcraft, but just as Paul did when the opportunity arose, and with the Spirit’s leading, I will seek to engage members of our communities in dialogue.  I have the freedom of, not from, religion, and therefore as an Evangelical Christian, if people are interested, I am free to engage with them and speak about my Saviour and the great hope that I have because of Him – 1 Peter 3:15-16[5], “¹⁵ but in your hearts regard Christ the Lord as holy, always being prepared to make a defence to anyone who asks you for a reason for the hope that is in you;¹⁶ yet do it with gentleness and respect, having a good conscience, so that, when you are slandered, those who revile your good behaviour I Christ may be put to shame.”

As a chaplain, there is an understanding I will facilitate other religious practices, without prejudice.  Therefore, with gentleness and respect, I can pastorally care for him and provide him with the material he needs to practice his religion.

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[1] “Delivery of service” is a term used to refer to the services from different disciplines within the correctional centre, i.e., psychology, welfare, education and chaplaincy.  Each of these discipline delivers a service of some description to inmates.

[2] For me that is the Anglican Archbishop of the Diocese of Sydney, Peter Jensen.

[3] There are also 5 other options including; Unknown, Refused to provide information, None, No Religion, No Preferred Religion,

[4] John 14:6

[5] CEV



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.

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[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