I have been going through old files and stumbled across this gem from Jean Penman who was a much-loved chaplain at Lowther Hall for many years. This is an edited version of a paper that was originally presented as part of the proceedings of the 6^th Annual Conference of the National Anglican Schools Consultative Committee held in Melbourne in 1997. While that was twenty-five years ago the issues that Jean refers to still seem very timely and current. While this could be a tad depressing, the wise and caring advice that Jean provides in this article make it a very worthwhile read.   

1.    The relationship between Heads, Chaplains and Diocesan Bishops

My initial comment about these relationships is to state the obvious: that any constructive, positive human relationship hinges on mutual trust, respect and loyalty and even love! When these qualities are lacking or have been eroded away working relationships become an endurance test.

Secondly, Anglican schools, like the Dioceses are usually hierarchical in their structure which means that no matter what happens, in the end the buck stops with the Principal! Therefore, Chaplains sometimes find that questions of “under whose authority?” create issues of conflict for them. In a different situation, ordained Chaplains might otherwise be employed as the Rector or Vicar of a parish upon whom, as for Principals and Diocesan Bishops all things good or bad come to roost! Granting that ultimate authority and control to their Principal in matters relating to religious education teaching, liturgical, spiritual or pastoral concerns does not always sit comfortably with the Chaplain’s own sense of ultimate and ordained responsibility in these areas.

Thirdly, in the school, as in a parish, the nature of the Chaplain’s priestly and pastoral ministry evokes from his/her community the disclosing of their deepest needs, hurts, joys, sorrows and troubles. Circumstances surrounding these confidences would never, unless a life is threatened, need to be shared with anyone. However, in school, when a sticky situation surfaces the Principal is usually the one a parent will complain to or express concern to. The Principal needs to be entrusted with sufficient information from certain pastoral encounters to enable him/her to act, advise or consult adequately. The Principal needs to be able trust the Chaplain’s judgement as to what content is shared; and the Chaplain needs to be able to trust the Principal’s confidentiality and impartiality in any future use of this information.

Fourthly, issues can arise when a Principal and Chaplain differently prioritise the importance of the school’s Anglican/Christian ethos and traditions.

Fifthly, I would suggest that other issues could arise when the Chaplain does not meet the expectations of the Principal – as indeed would be the case for any staff member – but also in the reverse! Another issue related to this one I will address under the second section on appointment.

When preparing this paper, I tried to imagine myself in the Principal’s shoes and asked myself “What would I look for in a Chaplain?” For a start, I thought the Chaplain should be a person:

• whose daily life in the school models a person of integrity as a priest, pastor, leader, teacher followed by these that are not in any prioritised order:
• an encourager who inspires both academic excellence and spiritual growth
• one who relates well to staff, students and parents
• one who keeps in touch with Diocesan/Regional/World happenings
• one who does not stagnate in past achievement
• who upholds the school’s Christian ethos and espouses its mission statement
• who supports and enforces its discipline policy as essential to safety and a congenial atmosphere
• who is committed to the school community and willing to work hard within the limitations of freedom that such an institution places
• one who is readily available when needed.

The issues faced are many and hard issues because the Chaplain’s professional responsibilities combine those of Chaplain/priest/teacher! counsellor – integrated by a balancing act beyond compare.

Whether we like it or not Chaplains are in the front line of youth ministry, often providing the only contact/bridge/experience of church that the young (our future leaders) and their families will ever have. The numbers who pass through our schools every year must far outstrip those in parishes, yet amongst the Chaplains there exists a feeling of not being valued by the Diocese.

2. The appointment, licensing and pastoral care of Chaplains

The process of Appointment and Licensing probably varies from school to school and diocese to diocese. Does this mean that there is need for a standardised basic agreement set up between the Diocese and the School? I am simply raising the issue for others to take up later.

Personally, I am proud to hold my Archbishop’s license and to make it known to my school community that I am ministering in the school with their authority to do so. It is another small way of making known our Anglican identity and Diocesan links

If/when the Diocese produces guidelines for the appointment, licensing, pastoral care and professional responsibilities of Chaplains we would like to recommend that the Chaplain’s service of commissioning be held at the school when all are able to be present. What a strategic opportunity for all students and staff to share in and witness the promises, the giving/receiving of symbols of ministry and in embracing their new minister, rather than in a local parish to which only a small representation of the school can go.

A question of what value is afforded to school chaplaincies by the diocese and other clergy points to an issue of prime importance: the selection and training of men and women specifically for school chaplaincies. Perhaps there are already processes that facilitate opportunities for consultation between Heads of Schools, Chaplains and Diocesan Personnel responsible for the preparation of Ordinands? Can the changing needs of our schools be considered by those Ordinands testing a vocation to future school ministry?

Being trained and ordained a priest for parish ministry might have sufficed in Anglican school Chaplaincies in previous decades. In most Anglican schools today the Chaplain also needs teaching qualifications. He/she is thrust into the hurly-burly of a competitive, secular age to keep abreast of continual technological change, changing teaching methods, pressured academic processes, and strategic marketing along with an intensely demanding pastoral ministry to a diverse ethnic school community. That largely non-Christian and non-religious – certainly minimally Anglican­ community embraces its full quota of our post-modem society’s casualties…, dysfunctional families, broken relationships, children tossed around in enormous vacuums of insecurity while parents pursue their own desires and who only express love to a child by buying it something.

The school Chaplain is at a ready-made cutting edge of mission to a multi ethnic and multi religious community. (I think we are not alone with some 52 languages represented) Therefore, crucial to a successful school ministry beside our prayer and spiritual life, is the need of a good knowledge and understanding of how life works and becomes part of the human experience for those belonging to the variety of religious traditions.

On the issue of Pastoral care of Chaplains it is difficult to speak for others because everyone’s experiences and perceptions differ. This is my 8th year at Lowther Hall and I am now into my 3rd regional bishop!!! It must say something for the Western Region!

Each bishop has offered support, shown interest and given encouragement and I am confident that I could take up any concerns or that if I was languishing and in need my bishop would act! However, Episcopal Pastoral Care of chaplains does not need to be the only source of PC… it may be that way because we find it almost impossible to take time out to attend regular Deanery meetings with our brothers and sisters in ministry.., and if we do, most issues raised are different in parishes from those in schools. Chaplains often feel lonely in their ministries as a result.

In Melbourne the group of Chaplains in Anglican Schools endeavours to meet each term. It is rather like a non-geographical Deanery for Chaplains and provides an important source of care.

Others have strong personal support networks worked out. I think it is our own responsibility to make sure that we do at least seek out a colleague/friend with whom we can share and pray. Perhaps this idea should also go into a set of guidelines for Chaplains.

3. The role of Chaplains in the delivery of the Christian/Religious Education Program

Here we have one of the Chaplain’s major responsibilities.

Today I doubt there are any Anglican schools that could boast a majority of students from Anglican families. In fact, most families who send their children to Anglican schools are at best nominal Christian, and more likely to be of non-religious belief or from one of the other major world religions.

Many of our schools were established in an era that espoused Christianity. The Christian ethic and values were at the core of the political and social development of our Australian society. Back then people knew the Ten Commandments of Moses and the new commandment of Jesus and applied them as the foundation and the working basis of the country’s laws and social order. The church – in its broadest sense – particularly Roman Catholic and Anglican being the majority of the population – and even though there was never an Established Church as in England, these churches strongly influenced and controlled the development of Christian/Religious education through the founding of their own schools.

Today’s societal context is a different ball game! So much so that we have staff who ask “What do we need the name ‘Anglican’ in our school’s title for?”

While the school emblem maintains an ecclesiastical graphic and the logo expresses its Christian value it is not those symbols of a bygone era that seem to be under fire – in fact, strangely, the heritage they symbolise is possibly a valuable marketable sign of quality education.

In the classroom it is different. The school’s Christian and Anglican ethos expressed in those symbols and usually in its current mission statement, has little bearing on the opinions of the average student. Our students generally reflect the views, attitudes, opinions they hear at home, where the rampant materialism and secularism have largely replaced the religious belief and practice of their great-grandparents and grandparents.

Thus, the first important issue for Chaplains in the delivery of the Christian/Religious Education Program is the need to dispel a vast swell of negativity and create an atmosphere where positive attitudes and constructive/open discussion and learning can take place.

I see the Chaplain’s role in delivering RE as giving students the incentive to harness their scepticism about anything religious and the freedom to take up the challenge to think critically, to evaluate issues, church teaching, values for themselves, helping students to see the value for their own and each other’s lives of identifying and eliminating prejudice, of developing tolerance and respect for the different religions of classmates and questioning values that conflict with the ways they are often unconsciously currently living; guiding learning to help them listen to each other even when they do not agree with the other point of view, and to keep their critique on the issue, not on the person presenting it; guiding them to discover for themselves that religion and faith in God gives meaning and purpose to people’s lives.

Underneath the clamor and superficiality of their modem day masks their God-given spiritual longing is still present. To respond adequately, Chaplain’s need all the wisdom of Solomon and a fair measure of life experience undergirded by integrity. Without the latter quality we will not be taken seriously by our students. Chaplains must be persons of academic excellence themselves, able to teach and willing to learn with the students and not be threatened by the vulnerability of an honest, open approach. We must not impose our views…, but in honest discussion I can’t count the numerous times I have been asked “What do you believe?”

What a fantastic privilege we have before God!

Here are issues that call for much care and consultation both long before and when an appointment is to be made.

In conclusion, I leave you with the wisdom of Henri Nouwen. “We cannot love issues, but we can love people and the love of people reveals-to us the way to deal with the issues.” Henri Nouwen “Seeds of Hope” page 172