Lay chaplaincy is a new role and for that reason covers a number of different areas of church and school life in an innovative way. Therefore its reference points are multiple, covering education, church, canon law, youth work, counselling and so on. As the role develops towards a clearer professional foundation these reference points must be recognised and integrated so that role can be supported and integrated into the community of a catholic school.These notes are an attempt to map some of the dependencies which chaplaincy must recognise if it is to achieve an integrated and professional ministry.
History of Chaplaincy
Chaplaincy is an ancient ministry and an emerging profession
in many communities and institutions in Britain today. Prisons, hospitals,
universities and military chaplaincies are all in a process of rapid
development of the chaplaincy role. School chaplaincy too is in the process of
changing from a clerical to a largely lay ministry at a time of tension between
a secular and a faith based approach to learning. This time of change creates
an opportunity to rethink and focus chaplaincy so that it can penetrate the
veneer of secular thinking and reach down into the richer roots of the
Christian tradition in new ways.
St Martin of Tours
The story of chaplaincy could be said to have started at the gate to the
city of Amiens in 337CE. A young soldier in the Roman army was walking into the
city during a bitterly cold winter. The crowds were hurrying past a half naked
beggar who was close to death. Martin, unpaid and having only his military
uniform, stopped and looked at the man who looked back at him expectantly with
hand outstretched. After a slight hesitation Martin took out his sword and then
removed his cloak and sliced it through the middle giving one half to the man
and using the other half to cover himself again.
His cloak, or half a cloak, became a precious object in military and
royal circles. It became a spiritual symbol for the whole community. The cloak
was used in the taking of oaths and was carried into battle and came to
symbolise all that was best in humanity, a symbol of the spiritual dignity of
each person and a powerful reminder of the need to seek God in ordinary things.
The cloak was called a “capella” a cape. It was kept in a tent or in building
that also came to be called a “cappella” or chapel. The person assigned to look
after this sacred relic was called the “capellano” or chaplain. The chaplain
would control access to the sacred symbol and organise prayers and ceremonies
for the community to celebrate the spirituality it signified. These were the
first people to be called chaplains. They began firstly in the army, then in
royal courts later in hospitals and more recently in education.
Some reference points
Canon
Law
Can. 564
A chaplain is a priest to whom is entrusted in a stable manner the pastoral care, at least in
part, of some community or special group
of Christ's faithful, to be exercised in accordance with universal and
particular law.
Can. 565
Unless the law provides otherwise or unless special rights lawfully belong to
someone, a chaplain is appointed by the local Ordinary, to whom also it belongs
to appoint one who has been presented or to confirm one elected.
Can. 566
§1 A chaplain must be given all the faculties which due pastoral
care
demands. Besides those which are given by particular law or by special
delegation, a chaplain has by virtue of his office the faculty to hear the
confessions of the faithful entrusted to his care, to preach to them the word
of God, to administer Viaticum and the anointing of the sick, and to confer the
sacrament of confirmation when they are in danger of death.§2 In hospitals and
prisons and on sea voyages, a chaplain has the further facility, to be
exercised only in those places, to absolve from latae sententiae censures which
are neither reserved nor declared, without prejudice to can. 976.
Can. 567
§1 The local Ordinary is not to proceed to the appointment of a
chaplain to a house of a lay religious
institute without consulting the Superior. The Superior has the right, after
consulting the community, to propose a particular priest.§2 It is the
responsibility of the chaplain to celebrate or to direct liturgical functions; he may not, however, involve
himself in the internal governance of the institute.
Youth
Ministry
The
work of a chaplain in school is focused to a large extent on the needs of young
people. Therefore the principles of youth ministry, as expressed in the
Bishop’s document “Called to a noble adventure” form another reference point
for the work of a chaplain in school. This vision statement emphasizes the need
to accompany young people on a journey of faith and allow them to find in
chaplains especially a genuine and tangible faith. Here are the main goals of
youth ministry for our church.
Goal A
Youth
ministry fosters the complete personal and spiritual growth of each young
person, acknowledging their specific needs in our society.
Goal B
Youth
ministry calls young people to live as disciples of Jesus Christ in the world
today, rooted in the living tradition of our church/
Goal C
Youth
ministry enables young people to participate fully in the life of the Catholic
community, recognizing the intrinsic value of youth and all that it has to
offer the church.
Goal D
The
Nature of a Catholic School
Catholic
school is a place of integral education of the human person through a clear
educational project of which Christ is the foundation; it’s ecclesial and
cultural identity; its mission of education as a work of love; its service to
society; the traits which should characterize the educating community.[ii]
Implications
+
leaders and staff understand, and are solidly committed to, the Catholic
identity of the school
+
the Religious Education (RE) curriculum is sound, attractive and professionally
taught by teachers with appropriate RE qualifications
+
other disciplines also consider the Catholic dimension of their subject areas
+
schools are Eucharistic communities within the parish context where, as far as
possible, students regularly take part in Mass and Reconciliation
+
schools continue to be places of prayer, including prayer at assemblies, in
classes and in other staff and student meetings, where practices are encouraged
such as Scripture reflections, the Angelus, Eucharistic adoration and prayerful
silences
+
schools are places cultivating a Catholic imagination, where prayer and liturgy
are supported by a Catholic visual culture, including crucifixes and pictures
of Our Lady and the saints
+
schools are connected to their local parishes and diocese, through inviting the
periodic presence of the bishop, clergy, religious and parents in the school,
and through active collaboration with the wider Catholic community
+
families and parishes support their schools in these important endeavours.
New
Evangelisation
John
Paul II
Living
the life of Jesus Christ implies…a living spirituality and authentic morality,
strengthened by the word of God in Scripture and celebrated in the Sacraments
of the Church. When Christians live the life of Christ with deeper faith, their
hope grows stronger and their charity more radiant. The present generation of
Christians is called and sent now to accomplish a new evangelisation, a fresh
proclamation of the enduring truth. This call to mission poses great
challenges, but it also opens new horizons, full of hope and even a sense of
adventure. [iii]
Implications for schools- An example from Australia
+
the life and activity in the school would be the context for a personal
encounter with Christ and would promote, and never contradict, the teachings of
the Church
+
all those involved in our schools would appreciate their roles in receiving and
proclaiming the Good News by word and deed, and by the example of their lives
+
students would participate in RE classes, liturgies, retreats and prayers which
are, as far as possible, tailored to their place in the journey of faith,
addressing the core of our faith and inviting a response
+
special programs would be developed for students who first enter a Catholic
school later than Kindergarten (for instance in Year 7) and may not have
received much prior religious education
+
schools would work with their local parish(es) to establish programs for
initiating children and young adults into the Church
+
other efforts would be pursued to integrate the activity of our primary and
secondary schools with the life of the surrounding parish(es) and diocese, so
that our young people are given a sense of belonging to a wider Church beyond
their family and school
+
consideration would be given to the desirability of establishing Catholic
pre-schools, with catechesis appropriate to this crucial stage in faith
formation
+ every effort would be made to engage our
students and young teachers in preparations for, participation in and
enrichment after major religious events[iv]
Liturgical
Norms
The
celebration of the liturgy in school is governed by the general instructions of
the roman missal. But in a context where most of the participants are young and
many are unused to regular celebration of the Eucharist other guidelines need
to be taken into account. The key document is the directory on children’s
masses. The diocese of Leeds points out in its own directory that the directory
can also apply to youth..[v]
Here is one section from the directory.
22 The principles of active and conscious
participation are in a sense even more significant for Masses celebrated with
children. For this reason as many children as possible should have special
parts in the celebration: for example, preparing the place and the altar (see
no. 29), acting as cantor (see no. 24), singing in a choir, playing musical
instruments (see no. 32), proclaiming the readings (see nos. 24 and 47),
responding during the homily (see no. 48), reciting the intentions of the
general intercessions, bringing the gifts to the altar, and performing similar
activities in accord with the usage of various peoples (see no. 34). To
encourage participation, it will also sometimes be helpful to have several
additions, for example, the insertion of motives for giving thanks before the
priest begins the dialogue of the preface. In all this, it should be kept in
mind that external activities will remain fruitless and even harmful if they do
not serve the internal participation of the children. Thus sacred silence has
its importance even in Masses with children (see no. 37). These things should
be attended to with great care so that the children do not forget that all the
forms of participation reach their high point in Eucharistic communion, when
the body and blood of Christ are received as spiritual nourishment.21
Inspection
Frameworks and evaluation
In the organisation of the Church, the
Bishop is the „first teacher‟ in the diocese with responsibility for the
formation and education of his people, with particular responsibilities in
schools. Canon 804:1 The formation and education in the catholic religion
provided in any school* …is subject to the authority of the Church. Canon 803:3
No school*, even if it is in fact catholic, may bear the title „catholic school‟
except by the consent of the competent ecclesiastical authority. Canon 806:1
The diocesan bishop has the right to watch over and inspect the catholic
schools* situated in his territory, even those established or directed by
members of religious institutes.
Diocesan Inspection
Diocesan inspection fulfils both the
canonical and statutory responsibilities of the Bishop with regard to all
schools and colleges in his Diocese. · Diocesan school
inspection seeks to support and promote an authentic Catholic vision of
education. This education inspires and enables the development of children and
young people within the context of a real partnership between home, school and
parish. · It works to ensure that all schools and colleges accept the
privileges and responsibilities of being Catholic schools in the Diocese and
work together to build a diocesan community of schools, united in a common
purpose. The inspection focus also works to make secure and accurate judgements
on standards.
Christ at the centre- An example of evaluation criteria applied to chaplaincy
1 Being in the service of the Catholic
Church (Instrument of Government)
2 Sharing a mission and vision (Mission
Statement)
3 Faithful stewardship (Governance)
Foundation governors
4 Personal witness (Leadership and Management)
5 Communion in the family of the Church
(Partnership and collaboration)
6 The religious literacy and
understanding of pupils (Religious Education and the whole curriculum)
7 The development of the spiritual life
(Liturgy and prayer)
8 Encouraging the full potential of
every person (Promotion of a Culture of Vocation)
9 The spiritual care of pupils and staff
(Chaplaincy) School chaplains
10 The Gospel of life and the dignity of
the human person (Pastoral care, support and guidance)
11 The promotion of justice and peace
12 Moral and ethical behaviour (Code of
Conduct) Catholic moral teaching
13 The learning environment (School
buildings and physical signs of a spiritual environment)
[v] http://www.dioceseofleeds.org.uk/education/files/GuidelinesforCelebratingSchoolMassesFinalRevisedTextApril2011.pdf
