A Vital Ministry

Caperon

• Publisher: SCM Press
• Year: 2015
• ISBN:
  9780334052210
• Topic: Teología y religión
• Subtopic: Educación religiosa

John Caperon highlights the nature and significance of the distinctive ministry of school chaplains and seeks to raise the profile of this key ministry in the Church

A Vital Ministry

Chaplaincy in Schools in the Post-Christian Era

John Caperon

Contents

Acknowledgements

Introduction

1 Chaplaincy: A Model of Ministry for thePresent Time

2 The Cultural and Religious Context forSchool Chaplaincy

3 The Spiritual Dimension: The Response ofState and Church

4 A Ministry of Presence: What SchoolChaplains Offer

5 ‘A Sort of Mini-Jesus’: How StudentsUnderstand Chaplaincy

6 Being with People: Christian Pastoral Care in the School Context

7 Celebrating the Sacred: Accessing the Spiritual Dimension

8 School Chaplaincy: A ComplexProfessional Role

9 Time for Change: Action on School Chaplaincy

References

Acknowledgements

I should like to thank Dr Helen Cameron, the director of the Oxford Centre for Ecclesiology and Practical Theology (OxCEPT) at Ripon College Cuddesdon during 2007−11, for the conversation in 2008 which first prompted my research into school chaplaincy. It was Helen, too, who suggested that I undertake the research in the context of the doctoral programme in Practical Theology rooted in the Cambridge Theological Federation under the direction of Dr Zoe Bennett. To both Helen and Zoe, who acted as my doctoral supervisors, I owe a great debt of gratitude for their warmth, supportiveness, occasional necessary astringency, and friendship. ‘Doctorateness’ was a concept – and an aspiration – helpfully clarified by Professor Vernon Trafford, who brought further warm encouragement, for which I thank him. Throughout the years in which the Bloxham Project was based at Ripon College Cuddesdon, I enjoyed not only the warm hospitality of the college’s staff and students, but also the support and friendship of the then Principal, the Very Revd Martyn Percy, whose generosity and kindness I gratefully acknowledge.

The trustees of the Bloxham Project, under the wise chairmanship of David Exham, offered unstinting support for the research, which was further financially supported by the Dulverton Trust, the Haberdashers’ Company, the Mercers’ Company, Woodard Schools and St Gabriel’s Trust. Without these resources, the research would simply not have been possible. The helpful guidance of the research reference group gave clarity and direction, so my thanks go to the Revd Professor Mark Chapman, Nick McKemey, the Revd Samantha Stayte and Professor Geoffrey Walford. The steady hand and eye of Keith Glenny, then the Bloxham Project administrator, were central to the compilation of our database of school chaplains, as indeed they were to the smooth running and sound financial management of the whole research enterprise.

My greatest debt, though, is to the extended community of all those working as chaplains in Church of England schools. Lay or ordained, of whatever ecclesial background and in whatever school context, school chaplains are at ‘the cutting edge of mission’. They are the Christian ministers most likely to have meaningful personal contact with school pupils at a particularly formative stage in their lives, in the course of what may be truly transformational ministry. So I warmly thank the very many school chaplains who over my years as director of the Bloxham Project and subsequently have allowed me to share their insights into ministry. They have been nothing short of inspirational. In particular, I want to thank the sometime chair and secretary of the School Chaplains’ Association, the Revd Dr Jan Goodair and the Revd Lindsay Collins, the subsequent chair, Fr John Thackray, and the senior provost of Woodard Schools, the Revd Canon Brendan Clover. My special thanks go also to Captain David Booker CA, Fr Richard Harrison, the Revd Rachael Knapp, the Revd Dr John Seymour, the Revd Dr David Lyall, and to the Revd David Jenkins, sometime school chaplain, who first introduced me to the original Bloxham Project research.

It goes without saying that anyone writing a book needs time, space and support. These have been unstintingly given by my wife Felicity, whom I thank for her understanding and encouragement, and to whom I dedicate this work: ‘a poor thing, but my own’.

John Caperon

January 2015

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 school...