A Vital Ministry

Introduction

Disconnected: the Church and young people

It is a truism that secondary school students in England generally don’t attend church. They go – frequently and obsessively – online;they go to the shopping mall and Costa; they frequent clubs and concerts; they go – often more for social than academic reasons – to school: but they do not go to church. The cultural world they inhabit is fast-paced and immediate to their interests; it is an all-pervasive context for their thinking and feeling, and it is what largely shapes their values. The values represented by the Church – let alone the salvation story the Christian faith lives within and seeks to share with others – find little resonance with them. The young are disconnected from the Church.

There are, of course, exceptions to this general picture. Some churches do appear to succeed in attracting the young – most notably, perhaps, those in the evangelical–charismatic tradition, and located in university cities. And some contexts where the Church has adopted the cultural forms of the late twentieth and early twenty-first century – for instance the Greenbelt festival and Soul Survivor – also show a capacity to attract and keep the young on board. But broadly speaking the young and the Church are disconnected, inhabiting different worlds.

Does this matter? If the Church is content to admit that it is now a marginal social institution, increasingly of service mainly to an older and depleting population, then it doesn’t matter that much: the continuity of Christian faith among the young will be confined to the niche impact made by Soul Survivor and similar expressions – and Christianity in this country will probably not disappear but rather reduce to a tiny core of committed people, as suggested in some of the academic literature (see Collins-Mayo et al. 2010; Heelas and Woodhead 2005).

Nor does it matter that much if we are content to see the Christian story regarded as a clue to understanding the past rather than as a resource for the present and future. School and university teachers of English Literature now feel it essential to provide religious ‘background’ to the classics of the literary tradition for their students, since the imaginative and moral worlds of Chaucer, Shakespeare and even Dickens, distinctively shaped by Christian faith, are found to be increasingly foreign. The Christian past of our post-Christian society simply needs to be explained, if the young are to understand huge areas of our history, art, literature and law.

But if we want a good proportion of the young to have access to the full range of the living spiritual resources of Christian faith and tradition, as potential support for their current and future living rather than for their understanding of the past, then the major disconnect between the Church and the young matters considerably. So what can be done?

This book argues that within the increasing number of secondary schools and academies in the church sector – not just those formally sponsored by the Church but also those sponsored by church-linked organizations – a key potential resource for the Church’s mission to the young is a school chaplain embedded within the life of the school community. It also argues that the rapidly developing ministry of visiting ‘para-chaplains’ – mainly linked with local and national voluntary organizations such as Scripture Union, and providing spiritual support for pupils in schools mainly outside the church sector – is a dynamic further resource offering new energy in Christian mission.

Making the connection: school chaplaincy

Chaplaincy in schools, this book argues, offers the key point of interaction between the Church’s ministry and the young – a position the Church of England itself has not so far come to recognize. In the policy deliberation and report-writing of the early twenty-first century, there has been a strong emphasis on the significance of the Church’s stake in the education system, but this has focused far more on the inherent value of holding that stake than on the purpose of the Church’s involvement. And where – if at all – the ministry of chaplains in church schools has featured in the Church’s official reports, there has been a combination of confused thought and false assumption, which has led to chaplaincy in schools having in effect no formal profile in the Church’s missional or educational policy (see Dearing 2001; Chadwick 2012).

The origins of this book lie in my five-year tenure of the directorship of the educational charity the Bloxham Project¹ between 2006 and 2011, which followed a career in English teaching and in the leadership of church schools. Established in the late 1960s by secondary school heads and chaplains, at a time when the ‘new theology’ associated with John Robinson was sweeping through and both destabilizing and renewing the life of the Church, the Bloxham Project embodied a serious concern to make the Christian faith accessible to the young. It therefore set out to research the attitudes of school sixth-form pupils to religious faith and explored points of connection between the Church’s faith and the lives of the young. Research outcomes were reported in Images of Life (Richardson and Chapman 1973), and the Project subsequently developed as a support organization for chaplains in school, its charitable objects being ‘the advancement of education and of the Christian religion’.

Taking on the leadership of the Bloxham Project brought me for the first time into contact with a wide circle of chaplains in all types of school, both independent and state-maintained. Though I had acted as chaplain in the school in which I was head – with the generous support of a lay chaplaincy team – I had seldom met others with this role, and my new contacts were a revelation. Here were both lay and ordained Anglican chaplains from across the ecclesial spectrum, often also in the role of teacher, sharing daily school life with 11 to 15-year-olds; leading the community’s corporate worship; responding to pastoral need and emergency; and advising, supporting and simply being with young people.

Researching school chaplaincy

Their narratives of ministry were compelling; their evident acceptance and popularity among pupils and their staff colleagues spoke volumes: theirs was an accessible ministry, and one that represented a Church otherwise absent from pupils’ lives. It was ministry where the young were. Why, I wondered, was it not taken seriously in the Church’s thinking? This prompted a decision that empirical research – the first ever – was needed into the nature, extent and effectiveness of Church of England school chaplaincy. Under the aegis of the Bloxham Project, and in partnership with the Oxford Centre for Ecclesiology and Practical Theology (OxCEPT) at Ripon College Cuddesdon, a leading Anglican theological college, I embarked on a two-year research programme in 2009.

The two-year research project embraced a range of approaches. An initial literature survey explored the field of mission, ministry and chaplaincy, revealing a dearth of written material on chaplaincy in schools. Then followed a series of scoping interviews with school chaplains and heads, designed to establish how these leading figures understood the distinctive ministry of school chaplaincy. Key questions about ministry in schools were then explored through in-depth interviews with a wide range of Anglican chaplains across the school system.

There followed the development of a database of all those we could locate working as chaplains in church schools – some 400 people – and a subsequent online survey, which drew a strong response and produced a rich cache of information about how practising chaplains understood and sustained their ministry. It was, finally, possible to interview some focus groups of students to explore their understanding of and response to chaplaincy in their schools. All the data emerging from the research was analysed for an initial, interim report presented to a national conference on school chaplaincy at Liverpool Hope University in June 2011 (Caperon 2011). Subsequently the data formed the basis of my doctoral thesis.

Beyond research – critical reflection on practice

Research produces data but data alone is meaningless unless interpreted and understood. The distinctive discipline of practical theology insists on the importance of critical, theological reflection on practice, and this book is grounded not simply in research data but in the convictions central to practical theology. It was through a process of disciplined reflection on what chaplains and others said about their ministry in schools that I developed the stance this book sets out. The central questions were ‘What does the data mean?’ and ‘What is its significance?’ In this process of theological reflection I have found particularly illuminating the idea of the four dimensions of theology: the normative (what churches teach); the formal (what theologians produce); the espoused (what adherents claim); the operant (what drives practice). This analysis, first developed in the ARCS project (Bhatti et al. 2008), has now been further explored by Helen Cameron and colleagues (Cameron et al. 2010); it is an analysis that implicitly invites reflection on how ‘theory’ (the formal and normative dimensions) interacts with practice (the espoused and operant dimensions). Its application to the ministry of school chaplaincy has offered key insights.

In summary, I have come to believe that the ministry of school chaplains is the most significant single point of contact between the Church and the secondary-age young. Here are people who in the name of Christ and his Church are living alongside and with the young as they explore the nature of the world in which they find themselves and develop their values for adult living. School chaplains are in the privileged position – alongside teachers – of being able to support the young in their explorations, helping them ask questions, posing alternative outlooks, challenging accepted social norms. Where chaplains are unique is in their rootedness in the spiritual tradition of Christian faith, in their concern for spirituality and spiritual development and in their representative function as ‘God people’.

What this book does is to explain, and I hope justify, this central conviction of the significance of school chaplaincy as a vital ministry of the Church, and to challenge the institutional Church’s apparent unawareness of this ministry’s need for recognition, support and further development. I explore the cultural and religious background of the young in the early twenty-first century, and look at the efforts of Church and state to provide a spiritual dimension to education. In offering a ratio­nale for school chaplaincy and its concern for human flourishing, I focus on its nature as understood by its practitioners and clients, also setting out the functional understanding of chaplaincy in schools, developed by the Bloxham Project. I explore the pastoral and liturgical roles of chaplains at the heart of their calling, and highlight the importance of a ‘ministry of presence’. I consider some pressing professional issues for school chaplains, as well as the official policy vacuum about this ministry, concluding that the Church needs – simply – to change its attitudes and priorities if it is to meet the challenge of the disconnected young.

If the book succeeds in revealing, highlighting and celebrating the work of school chaplains in all its diversity and impact, and the significance of this ministry becomes clearer, and if we can shift – even just a little – the Church of England’s inbuilt inertia, its inherent, inherited assumption that parishes are where the Church essentially operates and that chaplaincy in all its forms is a marginal and relatively insignificant sphere of ministry, then it will have served its purpose.

1 Since 2013 the Bloxham Project has been known as ‘The School Chaplains’ and Leaders’ Association (SCALA)’.

1

Chaplaincy: A Model of Ministry for the Present Time

Google ‘chaplaincy’ and there will be approaching three million results. The vast array of chaplaincy-related websites is an indication of the way this ministry has grown to prominence in recent years. It also illustrates the sheer range of what is meant by, and claimed as, chaplaincy: there are university chaplaincies, multi-faith chaplaincies, workplace chaplaincies, other-faith chaplaincies and immigrant-group chaplaincies. The sheer diversity is reflected online, and this indicates the dynamic, shifting nature of this ministry today. Since the beginning of the twenty-first century there has been a rapid and largely uncharted growth in all varieties of chaplaincy. Originally a specifically Christian ministry, it has now seen its fundamental human value both appreciated and appropriated by other faith and non-faith groups (see Ryan 2015).

In this chapter I shall contextualize chaplaincy in schoolstoday by exploring the roots of Christian ministry and the origins of chaplaincy as a particular model of ministry. In a changing context in which both Christian, interfaith and other-faith chaplaincies are growing, and where the notion of humanist or non-religious chaplaincy is also gaining currency, I shall aim to clarify what seems to characterize Christian chaplaincy and develop a rationale for it, ending with an initial overview of chaplaincy in schools, its origins and current status.

The roots of Christian ministry

So how did chaplaincy develop as a specific kind of ministry? Answering this question involves sketching the development of Christian ministry itself. The origins of all formal Christian min­istry lie in the life of the early Church and its diverse communities around the Mediterranean world, where local ministerial leadership emerged in each new church community as a consequence of the spreading apostolic mission (MacCulloch 2009, p. 9; Chadwick 1967). It seems clear that ordained Christian ministry was originally rooted in the calling to serve, and it ­appears to derive directly from the pattern set by Jesus. According to Mark’s Gospel, ‘the Son of Man came not to be served but to serve, and to give his life a ransom for many’ (Mark 10.45). ‘Ministry’ meant self-giving service to others and participation in the – risky – leadership of the Christian community. The impulse to serve can be seen as a key part of the ethos of the early Church as a whole, though particularly located and exemplified in its commissioned, ordained ministers.

The Church’s early development of a formal, authorized ministry with specific roles of deacon, presbyter/priest and overseer/bishop set a pattern of both practical, diaconal service and of recognized community leadership. This pattern would ensure both the maintenance of regular eucharistic worship in Christian communities and the sheer survival of Christian faith in the centuries before the legalization of Christianity throughout the Roman Empire under Constantine in ad 313. Over the post-Constantinian centuries, the idea of ministry as local service exercised a shaping influence, and eventually took institutional form in the emergence of the role of parish priest once the territorial organization of the Church and country into parishes became established by the early mediaeval period.

The poet Geoffrey Chaucer’s portrait of a parish priest, ‘a poor parson of a parish’, written in the final decade of the fourteenth century and convincingly drawn from life, if idealized, suggests how this role – at its best – could genuinely serve ordinary people and their needs through offering spiritual leadership and