Journey from Theodicy towards Lament

Kate Bradford

Early in my time, ministering as paediatric chaplain I was called to attend to the withdrawal of life support to a baby a few weeks old. The baby looked perfect in every way but he had an in-operable genetic condition. I felt nervous and inexperienced.

I prayed with the parents acknowledging the deep sorrow and pain of the situation, praying that they may know God’s comfort as they and their little son, pass through this deep, dark valley of the shadow of death. On that cold winter’s morning, together we asked Jesus in his mercy to prepare to receive this little child today into to his eternal care. At the moment the monitors ceased to register any vital signs of earthly life, the father left the room.

I stayed with the mother as a nurse gently removed intubation tubing and canulas, gently placing Pooh Bear plasters over wounds where tubes and lines had been removed. The baby was clothed in a baby jumpsuit and placed in his mother’s arms. The nurse left.

The mother cradled her baby, weeping noiselessly. We sat together in the silence. After an interval she asked me, ‘Have you ever seen a dead baby before?’ I thought for a moment and answered, ‘Not in this hospital, but in another on the other side of the world.’ ‘Where?’ she asked. ‘A rural hospital in Africa,’ I replied.

The mother asked simply, ‘What would they do in Africa? What would it be like there?’ I explained that the room would be filled with women all sitting on the ground with shawls and scarves covering their heads, some women would wail, but most would be murmuring – weeping for you and crying out to God softly. Every one of those women would be with you in your loss.’ We fell into silence.

After a time she replied, ‘I think I would have liked that.'

Sometime later I was leaving the room as the husband entered. As we passed each other at the door he asked me directly, ‘How does a good God allow this to happen?’ I replied without thinking, ‘We live in a very fallen and broken world.’ He glanced at me with incomprehension and walked past me into the room.

I walked back to my office.

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Thus a journey had begun. How had I got it so right and then immediately, so wrong? I had spoken truths to both parents, one had been comforted yet the other, utterly bewildered. It became clear to me that truth and timing were intimately related. The right thing said at the wrong time, was not half right – it was wrong.   I started to search for answers. I read John Munday and Frances Wohlenhaus-Munday’s Surviving the Death of a Child (1995). John and Frances include a chapter called; ‘There are no easy answers’. In this a chapter the authors suggest a ‘theology of accompaniment’ and advise that if something is easy to say, then, don’t say it.  I then read Stanley Hauerwas’ Naming the Silences : God, Medicine, and the Problem of Suffering (1990). He explained the mechanisms of theodicies and why they are not helpful. I heard Christian sociologist and spiritual director Susan Philips speak, Susan demonstrates that glib theodicies are not only unhelpful but destructive, as they have a further consequence of allocating blame to the sufferer. This theme is further explored in her book Candlelight: Illuminating the Art of Spiritual Direction, (2008).  I encountered the concept of the use of lament in the writings on pastoral care by Eugene Peterson, Five Smooth Stones for Pastoral Work (1992), and Walter Brueggemann, The Spirituality of the Psalms. (2002). I later found Walter C. Kaiser’s Grief and Pain in the Plan of God: Christ Assurance and the Message of Lamentations, (2004) and Henri Blocher’s Evil and the Cross: An Analytical Look at the Problem of Pain (1994) helpful for thinking through issues of sin, grief, pain and evil through theological grids. I spent a lot of time looking at Wisdom Literature and The Writings in the Bible observing the way in which they dealt with life as it was not as it might, or should be. Wisdom was interested with the real not the ideal.

When I sat with the mother, there were silences and accompaniment. I listened and responded appropriately as I shared the memory of the African women. I offered a picture of a community who had come to help bear the pain, the extended fellowship and companionship and time together with honoured rituals of mourning and lament. The image had connected the grieving mother to others who grieved far beyond the room in which we sat, there was a world beyond this incomprehensible tragedy – we shared in a glimmer of love and a fragment of hope.

In my brief exchange with the father, I did not hear his existential cry of pain, ‘why have we been forsaken’,  I had naively and thoughtlessly offered a theodicy, a justification for his sons’ death, –the world was a fallen place– but it was his son who had died, his, not someone else’s. I had offered nothing but cold comfort.

I have recently read John Swinton’s Raging with Compassion: Pastoral Responses to the Problem of Evil, (2007). I wish I had discovered this book many years ago. The first half of Raging with Compassion addresses each of these issues from a deeply pastoral perspective; the subjects are dealt with sensitively, with accompanying descriptions of a number of pastoral encounters to illuminate the ideas.

In Raging with Compassion Swinton leads us not towards the cold comfort of theodicy but rather towards warm silence of a friend who listens and then towards lament – Godward prayers of anguish. For Swinton wholeness is found in Christ. As we listen in silence and accompany people through their valleys of the shadow of death, we lament with people in their grief, exercising thoughtfulness. Over time we host a space where forgiveness may be found, we share hospitality and friendship, sharing the hope of Christ in both word and deed.

Talking about sin with the dying.

David Pettett

One of the most often asked questions of a hospital chaplain at the bedside of a dying patient is about forgiveness. Knowing that the end of their life is near, the patient wonders whether or not they have done enough in their life to please God. They express a belief that they will have to give an account of their life to their Creator and have not up until this point seriously considered what He might think of them. Often there is fear on their face and an anxiety in their voice. It is critical at this point how the chaplain responds. It is literally a matter of life and death.

The Christian chaplain has the great privilege to talk with people who anxiously face immanent death. The Christian knows that Jesus has paid the price for sin. It is an incredible moment of grace to understand that by God's grace there is no more price to be paid for sin. It is also a humbling experience for the chaplain to assure the dying patient of God's forgiveness by repentance from their sin and trust in Jesus.

I remember once being called into ICU. The patient was unconscious. His wife was standing beside the bed. She asked me to pray for her husband. I prayed that God would have mercy on him, forgive him his sin, and welcome him into heaven. As I finished praying, the man's wife looked into my face and said, "He has been such a wonderful man. He didn't have any sin."

This of course was a wonderful testimony to a happy marriage. But it said nothing about the man's relationship with God.

David's words in Psalm 51 after being confronted about his adultery with Bathsheba are an astounding testimony to the nature of sin. In verse four he says to God, "Against you, you only have I sinned." What about Bathsheba? Has he not sinned against her? What about Bathsheba's husband whom David murdered? Why doesn't David acknowledge that he has sinned against them also? He has committed a great offence against them, and yet he seems to diminish that. It seems like a religious cop out.

A modern society would be horrified at any political leader who committed adultery and then engineered the death of the offended husband in an attempt to cover up his transgression. Not only would he loose office immediately but would also serve a long gaol sentence. The crime would go down in the annals of history as one of the worst things a person could have done against another human being. And yet David seems to have no regard for the people he has offended against. He says that it is only God that he has sinned against.

The woman standing beside her dying husband could not believe that he could have possibly offended against a righteous God. David, in Psalm 51, could not see that he had done anything worse than sinned against a holy God.

So horrific did David see his sin against God that even the offences of adultery and murder paled into insignificance. David had a right understanding of sin. No matter how large or how small offences against a fellow human being may seem, the offence caused to God when we do those things he tells us not to do, far out weighs anything we might do against each other.

Any right thinking person would agree that David's offence against Uriah, Bathsheba's husband, would deserve the highest sanction and punishment. David saw that his highest offence was against God who sanctifies the marriage bed and human life, having created humans in His likeness. As evil as David's crime against Bathsheba and Uriah was, the greater evil was the neglect of God and His overall superintending of the world.

As a hospital Chaplain in a life and death situation, it is impossible to speak of anything less than the holiness of God and our accountability to Him. The fear and anxiety of a dying person is often an acknowledgement of this accountability. The Christian Chaplain brings words of comfort and life, encouraging the dying person to repent of sin and trust Jesus for life because Jesus has paid the price for sin and has risen to life.

Theology Intersecting with Real Life

David Pettett

Many times when, as a hospital chaplain, I have been invited to the bedside of a complete stranger, I have been amazed, as they have recounted their life's journey, at how, at significant points in their story, God has touched their life.

The patient sharing their story has not always been aware of these encounters. But as I've listened it has been obvious to me that God has been blessing them. It may be the obvious blessings that God bestows on all people. The rain. The sunshine. The birth of a child. A loving partner in marriage. Or it may have been something more specific. Protection from an accident or the provision of a job.

The privilege of being the chaplain in this situation is that there is the expectation from this complete stranger that you will introduce some "religious" talk. And so I would always comment on some aspect of their life's story where it seemed obvious to me that God had blessed them or was directing them. Almost without exception the patient would respond with acknowledgment that, "Yes, God must have been with me then." It is fairly easy to go on in a conversation like this, where someone recognises that God does actually have an interest in their life, to talk about Jesus and to challenge the person to recognise his Lordship.

If you reflect on life with Job 28 you look at all the amazing things mankind can do and has done. But thinking about all of this, thinking about all the amazing things a person has done in their life, you come up against the question, "But where shall wisdom be found?" (v.12) In all the amazing things a person has done, what is it all about? If you come to the conclusion that all the amazing efforts and exploits of humanity give life meaning, you come a cropper. Our efforts to understand life lead us nowhere. (v.13) The beauty of the world and the value of precious metals and stone have no answer. (vv. 14-19) Is it all meaningless, as life just ends in death with nothing more? (vv. 20-22)

When you come to the answer, that "God understands the way to it" (v.23) you need to be careful how this is expressed so that it doesn't appear to be the glib "Sunday School answer". To understand life, theology must intersect with experience. The glib Sunday School answer may be the right theology but it may not intersect with a person's experience. With the mere mention of the word "God" a person may be distracted into stereotypes of what that word means in their experience. Their experiences probably have not been understood in the light of what the Bible says about God and humanity. They will therefore have no way of entering into an understanding of the profound statement, "God understands the way to wisdom." We need to express this biblical truth in a way that will touch the life of the person we're speaking with. How we express this will vary depending on the other person's life experiences.

This is where the importance of listening comes in. As we spend time listening to a human story we not only empower a person but we gain some understanding of their world view. With such an understanding we start to see points in their life where a biblical understanding of life might intersect with their experience. Such an understanding then helps us express biblical truths, not in terms that might be profound to us, but with words that tap into the other person's understanding of life.

It's a great privilege to bring the gospel into the public sphere. To do it well we need both a clear theological understanding of life and a clear understanding of what the unbeliever understands of life. And then we need some skill to bring about an intersection of these two. It's not an easy skill to develop but one with great rewards for the gospel.

We all stand on level ground in our fellowship in Christ Jesus

The Letter of Paul to Philemon

The Rev Lindsay Johnstone, Chaplain, Royal Prince Alfred Hospital, Sydney

Many lives are being reshaped within chaplaincy ministry. Whether in correctional centres or in hospital there are folk whose lives are being rebuilt out of a context of deception, fraud, fear, theft and some have lived in and tried by any means to flee from corrupt systems and relationship abuse beyond their control.

Into such situations the Word of God speaks within Paul's Letter to Philemon[i]. A runaway slave became a Christian through the ministry of a prisoner who sent him back to the slave owner with a promise to underwrite the debts of the slave. The prisoner in Rome had decades before supported the stoning of a Christian who breathed out words of forgiveness to his murderers, as Christ had done on the Cross.

The Roman Empire accepted slavery, and slaves had no rights. A church in Colossae met in the home of a slave owner Philemon and his wife Apphia. At some stage Philemon had been converted to Christ through Paul’s ministry. Philemon had a slave named Onesimus[ii] who escaped and found his way to Paul in prison in Rome. To fund his trip he must have had to steal money from Philemon. Whilst with Paul who is a prisoner, Onesimus is converted and now realises he should fulfil his responsibilities to Philemon. This requires great courage, as a slave owner under Roman law could have him killed for what he did.

What are the good things that Paul, Philemon and Onesimus and all of us share in Christ Jesus?

Before becoming believers, their spirit (and ours) was dead in trespasses and sins, and locked into the kingdom of darkness. From the spread of the New Testament we can affirm the following truths about them and all believers following the spiritual rebirth. All of us share forgiveness, eternal life, adoption as children of God. We become heirs of God and joint heirs with Christ. We are a royal priesthood. We have equality of value in the sight of God, and in heaven shall all receive “the crown of righteousness”. Our inner spirit is renewed and healed, and has received the provision of all of our needs. We have equality of responsibility to love one another. In our spirit we have together already been raised with Christ in heavenly places, and we have come to the church of the firstborn who are enrolled in heaven, to the spirits of those who are justified and made perfect. We all have equal access to the same power that raised Jesus from the dead, in that the Holy Spirit equally indwells all believers.[iii] Although these realities are not spelt out in Philemon, they are referred to in the Scriptures mentioned in the footnote, and therefore they are part “of all the good which is ours in Christ Jesus” (Philemon verse 6).

The apparent purpose of Philemon was for Paul to request Philemon to take back his converted runaway slave and to accept him as more than a slave, as a beloved brother. 

Paul wants him to understand what both Philemon and Onesimus now have in common through belonging to Jesus, and to act on that understanding i.e. “to welcome him as a   beloved brother”, not just as a forgiven slave.

It seems that Paul had also a secondary purpose – to request that Philemon transfer Onesimus back to Paul to work for him. It seems that Philemon himself had been converted through Paul’s ministry[iv], and that there was a relationship to which Paul could easily appeal. He prefers to operate out of relationship, rather than out of barefaced apostolic authority.[v]

Most of Paul’s letters commence with a greeting and a prayer. The prayer is not just a pious opener, but it has a distinct connection with the aim of his letters.

The Greek of verse 6 is appropriately translated as follows: “that the fellowship arising out of your faith may become effectual in the acknowledgement of all the good which is ours in Christ Jesus”[vi].

My summary of the structures of thought within this verse are as follows-

The faith by which we have come to trust in Christ has produced a new level of relationship/ sharing, a koinwnia, of all the good within us through knowing Christ Jesus. The koinwnia is an inward activity between our own spirits and the Holy Spirit and relates to many areas. The part of the verse referring to koinwnia is about our own inner communion, and not about our outward sharing. Verbal sharing of the Gospel is an aspect of koinwnia, but koinwnia is a broader and deeper concept. What Paul is asking Philemon to do involves a life-style paradigm shift, and that reflects something of the depth of koinwnia.

What Paul wants to see in us is a clearer awareness (epignwsis[vii]) of what we all share in Christ. This will continue to transform our minds, attitudes and behaviours.

In the case of Philemon, it is this perception that will enable him to undergo the paradigm shift and life-style choices that Paul is requesting of him. Indeed it would be culturally courageous for Philemon to do so, but he can own and do it of his own decision and conviction if he sees it arising out of who he is as a new creation in his inner spirit, working with the activity of the Holy Spirit; and if he can perceive that the slave Onesimus has all of this as well.

For us the abiding message of Philemon is that the more we understand both individually and collectively our equal and rich identity in Christ, the more effective will be our lives and ministries. Our relationships will grow in being more affirming and empowering.

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[i] “Philemon” means something like “Likeable Guy”. Onesimus is referred to in Colossians 4: 9 as ”Onesimus, our faithful and dear brother, who is one of you”. There are ancient traditions that he became a bishop and that he was martyred in the persecution of 68AD, but whether or not any of those were true of this Onesimus, the message of the epistle stands totally independent of these traditions.

[ii] “Onesimus” means “useful Person”. There is a pun in verse 11 eucrhston (“useful”) and acrhston (“useless”), where this Greek word is a synonym of the name “Onesimus”.

[iii] John 3: 3-8; Romans 8: 14-17; Ephesians 1:13-20, 2; 6; Hebrews 12: 23; Isaiah 53;1 Peter 2:9; 2 Timothy 4; 8; 1 John 4: 17 to name just some of the Scriptures that speak of the realities concerning the renewed spirit of believers.

[iv] Verse 19

[v]  Verses 8-9

[vi]An exhortation to evangelism (as implied in NIV translation does not readily fit the apparent requests that Paul made in the rest of the Letter.

 [vii] The Greek means “perception”.

Reflecting on Theological Reflection

Kate Bradford

As I work and study as a chaplain, I continue to struggle to understand what is meant by the professional phrase Theological Reflection. There are a number of methods described, each usually begins with the chaplain re-entering a pastoral encounter, in an open non-judgemental manner, for the purpose of reflecting. The act of reflection focuses on images or feelings that surface in response to a: question, issue, tension, theme, problem or sense of wonderment arising out of the encounter.

Essentially the reflective activity begins with

a)      self: being particularly aware of intensity of feeling and emotional energy levels, elevated or depleted during and after the encounter

b)      viewed from different perspectives: i.e. other people involved in the encounter

c)       more broadly from familial and societal views related to tradition, culture and religion

d)      lastly, the theological perspective: seeking God’s wisdom prayerfully. Theological perspectives are explored through Biblical themes, insights, narratives, doctrines, subjects, motifs rather than proof texting or ‘chapter and verse’ quoting. The reflective process aims to find a theological focus that resonates with the situation, identifying new ways of thinking.

Reflection increases awareness of our personal values, attitudes, beliefs and assumptions and intentionally explores the dissonance between self, articulated beliefs and God in himself. The discipline of acknowledging both differentiation and integration is critical. Recognising that actual default settings (real self) are not identical to articulated belief systems (ideal self) is foundational to practices of safe ministry. Personal belief systems are ‘approximations’ that tend towards, but are neither complete nor identical with, Biblical truth.  A further layer of complication, is the limits and finitude of understanding of self, others and God. There is a need to mind the gap.

Because the activity essentially begins anthropologically and focuses on an experiential dimension, this type of reflection is probably more accurately described as an activity of honest personal reflection in conversation with theology.

There is great value in reflection around pastoral encounters. The disciplined approach guards against jumping too quickly to a final Biblical assessment that

a)      theologises – attempting to provide an answer/solution that preserves God sovereignty

b)      spiritualises – denies the reality of the pain being experienced by the sufferer by neutralising the suffering, or

c)       allegorises – attempts to lessen the pain by re-casting or reinterpreting the situation, often minimising suffering.

Careful personal reflection helps guard against possible imposition, dismissal and manipulation. There is a real danger that the Bible may be co-opted to support a partial or poorly informed theological position if the reflector acts to rescue God, or to minimise personal discomfort.

There may also be a need to acquire ‘negative capabilities’. That is learning to live with half-knowing, capable of ‘being’ in uncertainties, living with mysteries, doubts and the things not revealed, without irritation and even the occasional ‘willing suspension of dis-belief’.[1]

Stephen Pattison suggests a three stranded conversation between

a)      the event or situation

b)      beliefs and assumptions drawn from the Bible and Christian tradition

c)       the reflector’s own ideas, beliefs, feelings, perceptions and assumptions.[2]

Gordon Oliver suggests an alternate model of hospitality, where the reflector is the guest of the Bible, as are the psychologist, sociologist and other invited strangers. In this model not all participants are equal partners in the discussion as each is subjected to the Bible’s wisdom.[3]

For theological reflection to be truly theological, the Bible cannot be just one participant in the conversation, but must be the interpretive key of all the other aspects.

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[1] Judith Thompson with Stephen Pattison and Ross Thompson, SCM Study Guide To Theological Reflection, (SCM: London), 2008. p 102-4.

 

[2] Thompson with Pattison & Thompson, 2008. p 61.

[3] Gordon Oliver, Holy Bible, Human Bible: Questions Pastoral Practice Must Ask. Eerdmans 2006.  123-6.

Healing in the Epistle of James

The Rev Lindsay Johnstone, Chaplain Royal Prince Alfred Hospital, Sydney

In preparation for the Return of Christ, James 5: 7-18 gives encouragement to anyone who is in trouble, anyone who is happy and anyone who is sick. It speaks of patience, relationships, and the power of prayer. The passage exhorts those who are ill to seek healing prayer from the elders of the church (5:13-14). With regard to chaplaincy, this paper is not necessarily about what happens in the process of a visit[i], but rather about the underlying expectations, reflections and beliefs that the chaplain may have.

Healing Ministry depends on two strong and connected promises: The prayer of faith will heal the sick; and The Lord will raise him up.  They focus on what God will do, and what faith can accomplish. Christ and James used a Greek word which is translatable both as “heal” and “save”, e.g. “Your faith has saved you”. “Your faith has healed you”.[ii]

Prayer for Healing and for Forgiveness should go together.

Pastoral sensitivity is needed in dealing with these issues with patients. James 5: 16 reads: “confess your sins to one another and pray that you may be healed”. Some sickness is caused by sin, some by Satanic attack and mostly by living in the fallen world.

Pray with Affiance.

There is an exhortation to trust and to be patient. Job and Elijah are presented as examples of people like us – to indicate the importance of faith, of patience and empowerment in prayer. The Prayer of Faith cannot be inconsistent with Faith as Fruit of the Spirit[iii]. So the “prayer of faith” cannot be interpreted as the prayer of emotional intensity, or as a human effort to put increasing pressure upon the Almighty. It is produced by the Holy Spirit. It is characterised by love, joy, peace, patience, kindness, goodness, gentleness and self-control. James 4:3 emphasises the need to ask to receive. The faith being applied is supernatural faith given by grace by God – the same faith by which we were saved.[iv]. This faith is like a positive form of defiance. In fact there is an archaic English word for it. It is affiance[v]. It is a commitment to stand firm with persevering faith regardless of what is observable.[vi] 

Healing is a delegated activity of Christ through church elders.

Anoint with oil and pray with the authority of the promise – “the prayer of faith will heal the sick” and bring also assurance of forgiveness where this is needed. Mark 6: 13 (ESV) reads: And they cast out many demons and anointed with oil many who were sick and healed them. This is the only reference in the Gospels to anointing with oil. The context is Jesus sending out the Twelve with authority (Mark 6: 7). James sees this delegated authority from Christ being devolved onto the elders of the local church(es).[vii] The rite of anointing with oil should not be seen as obligatory. Christ never instituted it in the way in which he instituted Baptism and the Lord’s Supper. There is only one place in the New Testament where we are told that the apostles did it, but they often exercised the authority which anointing would symbolise. The holy anointing oil formed an integral part of the ordination of the priesthood, and of prophets and kings. In Hebrew and Greek the words for anointing with oil are cognate with the title Messiah or Christ.  Christ is the Anointed One, and James is saying that just as the apostles exercised this delegated authority from Christ to heal, so should the church elders. Healing is not merely prayed for but is also declared!

Along with the elders having authority from Christ to heal, verse 16 encourages group intercessions and petitions to God for healing and forgiveness.

Healing is presented as the will of God (in contrast to over-confident assertions about future life style activities which James 4: 13-17 says are contingent on the unknown will of God). “The prayer of faith will heal the sick and the Lord will raise him up. Because of the nature of the promise and because of the nature of faith, we should adhere to the instruction, live with paradoxes, and not change our prayer to conform to earthly visibility. Because flesh and blood cannot inherit the Kingdom of God[viii], we shall die before Christ returns, but that death is within the process of overarching eternal healing. By faith we defy the limits of the present order. Because with Christ as head over the church God is currently in process of using the church within his plan to recapitulate all things[ix], we should expect in-breakings of the coming Kingdom, even in miraculous ways.

 

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[i] The ministry activity of James 5 depends upon it being asked for. No attempt should be made anywhere to manipulate it

or impose it. As with any other ministry by a chaplain, it is connected with the level of “contract” provided by the patient or

other client, and their response to any discussion which may arise; and to whatever level of instruction or preparation may

appropriately be provided by the chaplain.

[ii] Mark 10: 52; Luke 7: 52; Luke 17: 19.

[iii] Galatians 5: 2-23

[iv] “faith from the Son of God” Galatians 2: 20

[v] archaic “trust”, “confidence” Middle English, from Anglo-French, from affier to pledge, trust, from Medieval Latin affidare to pledge, from Latin ad- + Vulgar Latin *fidare to trust. (Merriam Webster);

 14th century - Piers Ploughman "Mine affiance and my feith is firm in his belive";

Litany in The Book of Common Prayer 1662 - prayer that the monarch "may ever more have affiance in thee and seek thy honour and glory".

[vi] Hebrews 11: 1-2. Faith is the title deed of property not yet in possession. The promise is the only evidence of the expected results still invisible.

[vii] Calling of the elders to pray over the sick is presented by James in such a way that it should be seen as part of universal church order, not just as an optional extra for healing services or for churches or groups that go for it.

[viii] 1 Corinthians 15: 50

[ix] (Ephesians 1 : 10-23)

Chaplaincy and Scripture

Kate Bradford

What is the relationship between Chaplaincy in the public space and scripture? At the very centre of Christian Chaplaincy is the word. The word orientates the chaplain in the world; the word directs the chaplain’s internal life and the word informs the chaplain’s ministry. Chaplaincy involves engagement with the world, fellowship with the church and communication with others beyond the reach of the local church.

Chaplains minister in a world created by the Word – chaplains are people who have been remade by the Word having accepted the offer a hope found in Jesus. A hope encapsulated in the message of scripture conveyed by a range of differing literary and narrative styles. 

1. It is the task of chaplaincy to engage with the world around, and to understand the relationship between word and world. The understanding draws on both the relationship between the people of God and the Nations in the Old Testament, and the followers of Jesus and the different societies surrounding them. Clarity is needed around the nature of the engagement, of what it is and what it is not. For example chaplaincy is neither evangelism nor structured teaching; it not advocacy, welfare or counselling but it is rather faithful engagement with the wider world, and exercise of civility and seeking the common good and an offer of radical hospitality and sharing of transforming hope in Jesus.

2. Chaplaincy ministry is an extension of the ministry of the local church. Chaplains are members of covenantal fellowships where the word of God is taught, believed and lived. Chaplains are in deep connection with their heavenly Father, in fellowship with other members of the community and have an honest assessment of their own spiritual life. All chaplaincies are firstly a ministry of prayer. Chaplains share out of an abundance of their transformed Christian lives not out of scarcity or absence; chaplains have accepted the hope of Jesus and live lives that respond to this hope and grace. There is no chaplaincy that is separate from Jesus and his fellowship of believers.

3. Chaplaincy ministry is cross-cultural communication. Crossing culture occurs at two levels, firstly the chaplain is crossing over into another person’s world and experience. Secondly chaplaincy is offered at times of change, dislocation and trauma, and the recipients themselves are often away from home and familiar circumstances struggling with a form of culture-shock. Chaplaincy is offered to people experiencing some form of loss due to internment, hospitalisation, aging, failing health, deployment, relocation and displacement. The combination of cultural change and loss means most people being contacted are also vulnerable people.    

The chaplains form connections and communities within this space of loss of cultural dislocation. Listening to another is vital to forming connections and communication requiring great sensitivity to the needs and concerns of the other.  To be able to prayerfully share the hope of Jesus in the midst of loss and disorientation requires that the chaplain have a solid grasp of the diversity of biblical genres and styles. Spiritual communication requires the ability to work with both the the narrative of scripture and with people who have little or no familiarity with scripture or conversely those who know God but feel that he has abandoned them.     

Chaplaincy is an interdisciplinary ministry that overlaps with the humanities and social sciences. As such the study of chaplaincy requires acceptance of and familiarity with requirements and regulations of the public space.  Self-awareness and personal development are critical keys to safe ministry. Communication in chaplaincy borrows from the fields of linguistics, narrative studies, grief and loss models and learning styles in addition to mission studies, spiritual formation, biblical studies and theology.

In any system of chaplaincy training there must be rigour and wisdom around the use of social and psychological models used and continuing evaluation of these models against scripture with reference to chaplaincy engagement in the public space, chaplaincy as an activity and extension of the fellowship of the local church and chaplaincy as communication of the transforming hope that only Jesus brings.