BASR: Discourse Journal

Teaching and Learning > DISCOURSE

Curriculum Matters:Assessing a Method of Ministry for Chaplaincy

Author: Ivor Moody

Journal Title: Discourse

ISSN: 1741-4164

ISSN-L: 1741-4164

Volume: 9

Number: 2

Start page: 227

End page: 242

Return to vol. 9 no. 2 index page

Introduction

In November 2008 a book was launched called Living and Learning: The Story of Chaplaincy on the Chelmsford Campus of Anglia Ruskin University.¹ It had been written by four members of the Chaplaincy team, reflecting on the first twenty five years of a new Chaplaincy's life at one of the United Kingdom's 'new' post 1992 universities, and by happy coincidence the production of the book was published during the 150th anniversary year of the university, which can trace its origins back to 1858 and the foundation of the Cambridge School of Art by John Ruskin.²

The impetus for the book though did not come because of the felt need to mark a significant historical occasion. It came from the fact that some years previously three of its authors, the full time Chaplain, an academic liaison librarian and a senior lecturer in the Built Environment, through two dissertations for MA's in Pastoral Theology and a Doctoral thesis respectively, were engaged on an academic, theological assessment of what it meant, from their different professional standpoints, to be members of a Chaplaincy serving a Higher Education institution. When the time came to present a coherent synthesis of all this thinking and writing, Living and Learning was born and we were joined in its production by a fourth participant in the Chaplaincy team, a member of the Academic Secretariat. Primarily the writing of this book was an academic exercise written by academic staff who themselves happened also to be members of the Chaplaincy team, who were seeking to present to the university a credible, relevant and respected piece of work that would have cross-curricula appeal and speak to students and staff, for whom the academic process is the lifeblood of the institution, about the mission and ministry of Chaplaincy and the impact of faith and belief on the university campus.

Why should being seen to have academic credibility and relevance be such an important enterprise for Chaplaincy at Anglia Ruskin University though? It feels like there is something of an uncomfortable parallel here with the sentiment sometimes heard from politicians and others that the church should keep its nose out of the affairs of state and stick to what its good at! Why should Chaplaincy concern itself with the endeavour of trying to access and exploit the secular curriculum for spiritual 'gain' rather than practice what many would regard as its core tasks of pursuing the pastoral care of the students and staff and concerning itself with the proclamation of the Christian Faith? What follows here is an attempt to suggest an answer to that question.

Context

There are two primary reasons why the characteristics and shape of Chaplaincy's ministry at Anglia Ruskin has been so influenced by what is taught, and why, on campus. First, because the Chaplaincy was born and grew from within the institution, rather than being invited in from the outside, and those who were in the first instance responsible for providing some kind of Chaplaincy support were academic staff, offering help initially to colleagues as locally as on the same corridor of the same building, and to students of a particular subject or faculty. So from the outset those members of staff were grappling with complex and often thorny connections between what they taught and what they believed; and one of their greatest legacies to Chaplaincy at Anglia Ruskin, even as it has grown and expanded now to accommodate a full time Chaplain on campus, has been to continue to be a part of the team and to continue the exploration of relationships between faith and the secular academy, a characteristic which goes to the heart of any understanding of Chaplaincy's work here. One of the authors of Living and Learning, the Rev'd Dr Michael Powell, a senior lecturer in the Faculty of Science and Technology specialising in the Built Environment, writes that theologians claim for the Bible:

A value and authority about God's nature and God's relationship with everything knowable to, and do-able by, human beings throughout all time and all space. Similarly, [what] those who reflect on built environments choose to do by way of design, construction, change, occupation, conservation and demolition or destruction....is one of the most visible and tangible ways in which we express ourselves.The compelling academic task for me was to engage with the question of how deep connections can be made and deep relationships discerned between these two facets of life and fields of study'.³

Second, because as a former polytechnic Anglia Ruskin University has maintained a strong vocational ethos which underpins much of its curriculum aims and values, especially on the Chelmsford campus, to prepare its students to expand and enrich the workforce in those local communities which serve, and are served by, the university. So business, law, science and technology, architecture and teacher training all feature prominently, but none more so than students of the Faculty of Health and Social Care, which boasts over a thousand entrants each academic year training in a huge variety of healthcare situations and specialisms. For Chaplaincy there came the realisation that the opportunity to deliver a credible insight into how an understanding of spirituality might contribute positively and holistically to the academic and personal preparation of such students to embark upon their chosen professions was — kind of — 'preloaded'. The ongoing struggle of those home grown Chaplaincy team members to try and make sense of the relationship between their spiritual and professional lives seemed to be projected onto a much larger canvas occupied by many students' experiences of also trying to make sense of a powerful 'calling,' to try and reconcile and understand what is often a difficult relationship between their training to acquire expertise in a particular caring profession and the fact that, in former lives, they had been recipients— or victims — of it.⁴

Also, that despite the solidly secular infrastructure of the institution, one that has no religious foundation or underlying tradition (and which has meant that Chaplaincy is met with a consistent challenge to find ever more inventive ways to conduct pastoral care and present the Christian Faith),5 some of those professions which look to Anglia Ruskin for fresh supplies of graduates are themselves beginning to reevaluate the place and importance of spiritual awareness on the part of educators and carers for the clients in their care; a fact which has helped considerably in the viewing of Chaplaincy by the university as a valid contributor to the academic formation of its students.⁶ Emma Tomalin points out that 'Religious and cultural literacy [is] a key employability skill', and Chaplaincy here has found a niche in the academic market because, as Tomalin points out, even though,

'Religious diversity issues cut across all academic disciplines....[due to the] rigid boundaries that exist between academic disciplines tutors do not know how they can build these issues into their courses'.⁷

The net result of all this has been an increasing respect for Chaplaincy's existence on campus, not only because staff feel that some of their pressures and concerns are understood by Chaplaincy at an appropriate level, but because, with the rampant commercialisation of Higher Education as a consumerist enterprise with students now regarded as 'clients' or 'customers'—(I have even heard them referred to as 'units')—Chaplaincy, by engaging with students in their core activity of learning, can be seen to be 'earning' the notice and respect of those who have to pay for their education and increasingly expect, in return, a certain 'value for money'. It is of course a means to an end. The bottom line is not a craving to be liked or admired but a way of building bridges and forging networks between students and staff which will enhance that core ministry task of Chaplaincy to support, care for and hopefully touch at a deep level the lives of those who live and study on campus.

Why Spirituality?

In attempting to define the nature and character of teaching religious concepts and values within the secular curriculum, perhaps a more apposite question would be, 'why not theology'? The answer is shaped and defined by the type of institution and its students that has been described briefly above. In stark contrast to a pre-modern world where there was the strongest of associations between the faith and community life of one church and an intellectual discipline that sought to make sense of the world through a biblical world view, the existence of an institution like Anglia Ruskin University is testimony to the postmodern milieu where there are not one but many claims to truth, and that in the secular academy containing all faiths and none and driven by powerful scientific, rational and fiscal incentives, religious thought and experience needs to be treated as the ambiguous, disputed and uncertain phenomenon that so many now consider it to be.

What is true of the modern Academy is also true of the mass of students attracted to study there; Francis describes them as,

'People who have not been schooled and equipped to express their theological insights in the nuanced professional theological vocabulary of the academy, but whose experiences of God and of living in God's world may be no less authentic and no less revelatory of theological truth'.⁸

This description is important for two reasons. It helps to explain the emphasis placed by Chaplaincy on the need to try and understand the concept of spirituality and its role in the curriculum as something which encompasses religion and faith but which is not wholly defined by it (even though it has become a popularist, over-used word and is a term very difficult to define).⁹ A word which, if handled sensitively, allows a broadening out of personal, emotional and transcendent concepts far beyond the boundaries and restrictions of any one religion, in an attempt to address a huge need for self-understanding and one's place and significance in the Universe—a need only matched by one that no longer necessarily finds its raison d'etre within a particular faith community.

It is also important for the fact that even within this brave new world of huge religious and cultural diversity mixed up in a sea of agnosticism, Francis is not afraid to continue to speak of the role and significance of theology. Even though it may no longer be regarded as 'the queen of the sciences' (was it ever?) and to have been so domesticated and adapted to the higher education secularisation agenda as to be unrecognisable from its historical origins, there is a powerful argument to suggest that theology's vital work continues within the secular higher education institution; not to reinforce the dogmatic declarations of one religious community, nor to support and uphold the religious convictions of personal belief about life, the universe and everything, but to carry out what Ward describes as 'An essential study for any educational institution that claims to impart knowledge and enlarge understanding of human existence'. That is, to try and understand people's 'gods'—what he describes as 'A discussion of the ultimate goals and values of individuals and societies', and 'A careful and critical examination of reasoned claims that there is a transcendent spiritual reality'.¹⁰

For some years now Chaplaincy has been invited by the Faculty of Health and Social Care to explore with students, usually over a two hour session, the relationships between spirituality and health care. Despite 'tweaking' the content to try and meet the needs of students studying different branches of healthcare—(adult nursing, Accident and Emergency students, midwives etc)—underpinning all the sessions has been a common methodological approach which begins with an exploration of how the concept of spirituality might be described and defined. Students quickly latch onto the concept that any 'definition' of spirituality can encompass not only the religious/transcendent but also the multitude of thoughts, feelings and emotions that give them an understanding of who they are and how they react with the world- in essence what makes them human. For many there is an understanding and an appreciation of the fact that spirituality as a concept encompasses and contains within it all that it is to be 'religious', but that not everything to do with being 'spiritual' necessarily is confined to having a traditional faith. The session then moves on to explore how this concept may be applied both to targeted fictitious scenarios requiring students to discuss and assess the spiritual/religious needs of patientclients featured in the stories, and then real life situations and applications, including the ministry of healthcare Chaplains.

The direction this work takes, beginning from an examination and an understanding of the self, and then moving out to consider the needs of others and the possibility of an unseen dimension in the care of those who are sick, is deliberate. For some students who approach the session suspicious and hostile to suggestion that religion might have any part to play in their formation as professional carers, it can come as something of a revelation that, if spirituality is as broad and as high and as deep as has been suggested, then they too have the capacity to be 'spiritual'. For many, far from viewing the requirement to discuss spiritual issues as something which has been 'imposed' on them from outside, the curriculum, rather, can provide a secure space to explore faith and beliefs and to declare or deny them from a place of safety within an academic environment.

The rest of this article will briefly explore three reflections arising as a consequence of this work, and assess their importance for an understanding of the nature and character of the higher education curriculum and how it impacts both on Chaplaincy's ministry and the lives of staff and students who experience it.

Stimulating dialogue

Fundamentally the spirituality agenda and debate described here is a process of trying to discover and acquire an appropriate language with which to engage students about faith and belief issues—one that takes full account of all the diverse, postmodern, cultural, societal and religious pressures and influences that play upon them. Hopefully it reflects the confidence of Egan when he asserts: 'It is possible to explore spiritual themes without getting bogged down in religious language. It is possible to find a language to talk about the spiritual with people who do not share one's spiritual tradition'.¹¹ This is crucial, because if Chaplaincy is to be seen to have a credible, engaged and authentic ministry on campus, it cannot begin from a position of power asserting the correctness of its own story over any others, but must attempt, through the 'language' of spirituality which links up with the sheer breadth and scope of what's out there, to put itself in a position to undertake a constructive dialogue through a spirit of collaboration and accountability which does not resist challenge and debate, but which 'Makes it clear that it accepts, even within its own terms of reference, that there are ways in which it may be questioned and criticised'. ¹²

It is crucial too, because finding new ways of relocating religious thought and debate within the secular curriculum contributes not only to the academic integrity of stimulating a dialogue within that curriculum which, through the establishment of cross curricular links may demonstrate a more holistic approach to education, but also encourages new and innovative ways for Chaplaincy to present its material in a language that might provide an effective response to the challenge of life on a sceptical, critical, postmodern university campus: 'This is no matter of colonising or re-colonising for Christ the liberated, secular curriculum' argues Thatcher; rather 'It is to appeal to a worldview rooted in ancient conviction yet capable of revision and re-affirmation in every age'.¹³

Chaplaincy on the Chelmsford campus of Anglia Ruskin University has used a variety of media to try and stimulate this dialogue, and to do so through a shared 'language' to which all might relate. Once, a Christian Aid stall with leaflets and a video showing some of the charity's work in the developing world was set up outside the refectory, one of the busiest thoroughfares in the university. A local Indian restaurant provided little pots of food and rice which were handed out, and the food offered there, even though it mirrored the sustenance about to be purchased by many over the counter, became a powerful reminder that in fact it was a precious commodity denied to millions that day who would go without.

On another occasion Chaplaincy worked with some second year students and their tutor from the art department of the Faculty of Education. The task was to make a contemporary Stations of the Cross using fourteen of their paintings—a collection of purely secular images depicting various aspects of the human condition. After a careful selection, each linked by a relevant sentence of scripture from one of the Passion Narratives in the Gospels, they were put up in sequence along the wall of a corridor, and what was an ordinary passageway became for some a contemporary, postmodern via dolorosa.¹⁴ The impact and significance of both these stories may be found, perhaps, in Gilliat- Ray's assertion that 'Religion is being re-located out of 'traditional' spheres to new contexts where it then takes on new shapes and appears in different guises', and that 'If eclecticism is the dominant hallmark of religious believing and belonging, then so too our teaching methods need to draw from a variety of sources'.¹⁵

Exciting vocation

There is, residing at the heart of institutions like Anglia Ruskin University, a fundamental educational contradiction. On the one hand it is an institution that prides itself on attracting precisely those kinds of students highlighted earlier whose will to study is driven by a profound sense of the need to find meaning and purpose in their lives; students, many of them mature, who have considerable life experience behind them, and many for whom education may not have been a happy experience the first time round, attracted to a university whose boast is that it is regional and one that delights in giving people a second chance (or more) to prove to themselves and others that they have tremendous worth and potential.¹⁶ On the other hand Anglia Ruskin is an institution, like many others, so driven by economic forces, government targets, recruitment and retention goals and an incessant adaptation to the demands of the political and economic ethos of the market place, that it is in constant danger of losing that sense of the vocational with which it once may have begun. Percy warns: 'The ontological has given way to the functional: a sense of 'calling' has been subjugated to forces of bureaucracy, capitalism and professionalization'. ¹⁷

It is significant — not to mention ironic — that the very title of the university, changed from Anglia Polytechnic to Anglia Ruskin in 2005, encapsulates this uneasy dynamic that exists between the demands of the secular and the discovery of the spiritual. The university chose the famous Victorian philanthropist, art critic and social prophet John Ruskin for its new identity, exploiting a link which can be traced back to 1858 when Ruskin founded the Cambridge School of Art, but in so doing it has had to acknowledge and wrestle with that same uneasy dynamic that raged within its founder and benefactor.¹⁸ For Ruskin education was the way out from what he saw as the darkness of the Industrial Revolution which not only ravaged the environment and dehumanised and marginalised those who served its vast machinery, bending 'The eye of the soul upon the finger point for ten hours a day until soul, sight, and the whole human creature were at last destroyed',¹⁹ but which was ultimately responsible for turning the educative process into a mere production line for the acquisition of facts and skills to feed an ever increasing demand for the generation of wealth. Ruskin's most famous and memorable adage 'There is no wealth but life'²⁰ was born out of a lifelong frustration that education seemed increasingly to be yoked to an economics of supply and demand, of buying and selling, which robbed it of its true import and power. He invokes a wisdom which he called 'Sight' that took humanity beyond mere 'knowledge' into a deeper understanding of what it was to live in a world full of beauty, complexity and imperfection.

His prophetic vision was that the market place must not be divorced from the rest of human life, and that business, commerce and industry had a moral and spiritual responsibility as well as a materialistic one. For the university that now bears his name the very process of 'exciting vocation' reflects its primary call to recover and pursue that vision and 'To return to a concern with the whole person, by uniting and piecing together what in the contemporary world has become alienated and fragmented'.²¹

The attempts by Chaplaincy to foster dialogue in the curriculum between the apparently secular demands for professional training and practice, and a spiritual interpretation which can impact upon and enrich that learning process, may do much to help restore that crucial balance between education which is defined not just by what students can learn, but also by an understanding of who they are — their significant experiences and relationships, their hopes and fears, their self acknowledged strengths and weaknesses, their values and resentments. Only when these two halves of the educative process are taken together and afforded proper shared status, can proper attention begin to be paid to the people and contexts served by the professions which they are studying and for which they are being trained. Sullivan states:

Teachers have to develop pedagogical approaches that establish links between the academic disciplines and the real lives of students....so long as this emphasis on the personal and experiential dimension is matched by attention to the institutional and intellectual dimensions....it should not leave students where they started from.²²

Indeed, to describe the recovery of the vocational within higher education as the beginning of a journey is significant, because it can lead to the discovery of that ultimate constituency of any university, above and beyond any measure of success it may attain in producing academically equipped graduates- to actually change student's lives, and in so doing to assist in the formation of people whose primary mission is to understand more truthfully the meaning of their existence—a process Bird has described as 'transformativity'.²³

One of the most interesting and effective strategies that Chaplaincy has employed to try and foster cross curricular links, both between different faculties and its own spirituality agenda, is through a project called 'Mission Croatia'.24 Begun in 1997, it seeks each year to take around forty students and ten staff to work in learning disability centres and a children's home. The work is divided between the ongoing restoration and redecoration of the centres' buildings, and a chance for students and staff to work on the wards alongside the Croatian staff, undertaking some basic nursing care tasks. There are three characteristics of this work which have helped more than anything else to establish Chaplaincy's credibility as a valued contributor to the educational process at Anglia Ruskin University, and to provide valuable cross curricular links helping to enrich the students' learning experience:

(i) The project has made a significant contribution to the university's necessary preoccupation with providing volunteering opportunities for students. In an increasingly competitive world where employers have come to value work experience almost as highly as a good degree, many of the students over the years who have participated in 'Mission Croatia' have reported that their experience in Croatia whilst at university has played an important role in their shortlisting and selection for jobs.
(ii) Students are recruited for the project from across the range of academic disciplines and from all faiths and none. Because of the range of work required, many of the students are able to practice and develop practical skills directly related to their educational studies, and for some their work in Croatia is counted as part of their coursework assessment for their eventual qualification, especially for nursing and social work students—a process Norman describes as that which:
Takes possession of the transformative capacity of education by providing an account of [students'] own subjective encounter with learning, and the changes it has wrought in them.²⁵
(iii) Consequently, for some students, experiencing 'Mission Croatia' has meant precisely that 'transformativity' mentioned above. One student could write:
I have just returned to Sri Lanka from a fun packed three days with [other 'Mission Croatia' students] in the United Arab Emirates. None of us could quite believe we'd travelled thousands of miles to see each other, but then that's what friendship is all about....it made us all reflect on how 'Mission Croatia' has brought us together and made life long friendships....
Another has commented:
If it wasn't for 'Mission Croatia' I certainly wouldn't be working abroad for five months.We all agreed that 'Mission Croatia' really has changed our lives.²⁶

Conclusion

Even as I write this I realise that what has been described here merely scratches the surface, and that the possibilities—and the urgency—of addressing the issue of spirituality and the curriculum remains a vast, untapped resource for Chaplaincy and the university here. A good example of this is the preparation of students for careers in social work, where the thorny issue of faith and beliefs in the workplace is a particularly cogent one. Peter Gilbert, Professor of Social Work and Spirituality at Staffordshire University argues that in this caring field especially the task of addressing the issue of spirituality has lagged behind many others, including nursing, psychiatry and occupational therapy, and that there has been a lack of discussion and professional guidance within social work for what he calls the 'forgotten dimension' of spirituality.'²⁷

Nevertheless, this article is reflective of a confidence that, by encouraging and assisting with the establishment of cross curricular links between concepts of spirituality and aspects of the secular curriculum, Chaplaincy can assist effectively, both for the institution and the individuals within it, in the process of addressing that deep quest for 'wholeness' which Williams describes as 'What it is that all reality relates to as its source and ground of meaning', and to create the space and the possibility on campus to contemplate 'The freedom to respond to the beautiful and the puzzling and the tragic, to all the things that we do not have the power to manage'.²⁸

Endnotes

Moody, Ivor, Garfield, Diana, Powell, Michael & Shilling, Roger, Living and Learning: The Story of Chaplaincy on the Chelmsford Campus of Anglia Ruskin University (Chelmsford: Anglia Ruskin University, 2008). The book can also be viewed on line at: http://web.apu.ac.uk/chaplaincy/chelmsford/book.phtml.
For a recent comprehensive history of the origins and development of Anglia Ruskin University see Kirby, Anthony, 1858 – 2008, A Celebratory History (Chelmsford: Anglia Ruskin University, 2008).
Powell, Michael, 'Built Environment and Biblical Theology: Making Connections, Discerning Relationships' in Moody, Ivor, Garfield, Diana & Powell, Michael, Look and See What's Really Here (Chelmsford: Anglia Ruskin University, 2004), pp. 4-6. This document in its entirety can be viewed at: http://web.apu.ac.uk/chaplaincy/chelmsford/lookandsee.phtml
Recently a group of new midwifery students was asked why they had chosen their subject; nearly all of them linked their desire to study midwifery with their own experiences of childbirth, and to have the chance, now, to make some intellectual sense of what for them had been intense and in many cases traumatic experiences.
See Moody, Ivor, 'Building Community through Ritual: An Exploration of the Work of Chaplaincy on the Chelmsford Campus of the Anglia Polytechnic University', Journal of Adult Theological Education, vol.2.2, October 2005, pp.115 -128.
A few years ago the Faculty of Education asked Chaplaincy to devise and teach a two hour session for primary education students called 'Implicit RE in Secular Storytelling'. It was in response to, and was aimed at, providing resources for students who were unhappy or unfamiliar with handling and promoting religious texts and ideas as a result of the religious education requirements of the 1944 Education Act which required all schools (other than Independent schools) to provide 'religious instruction', and the 1988 Education Reform Act which established a mandatory National Curriculum of ten subjects of which Religious Education was one. It proved to be a fascinating and productive event, which used a variety of different media (including music, storytelling and video, with material as diverse as Winnie the Pooh and Toy Story!) to examine how ordinary, secular texts and postmodern 'soundbites' might prove useful and adaptable resource materials for communicating RE lesson and worship ideas.
Tomalin, Emma, 'Supporting Cultural and Religious Diversity', Discourse, vol.4, no. 1, Autumn 2004, pp.77-82.
Francis, Leslie, 'Expectations of the Christian Campus: Ordinary Theology, Empirical Theology and Student Voices', in Astley, Jeff, Francis, Leslie, Sullivan, John & Walker, Andrew, (eds), The Idea of a Christian University (Milton Keynes: Paternoster Press, 2004), pp.147-165.
For a good, recent exploration of this subject, see Coyte, Mary Ellen, Gilbert, Peter & Nicholls, Vicky, Spirituality, Values and Mental Health: Jewels for the Journey (London & Philadelphia: Jessica Kingsley, 2007).
Ward, Keith, 'Why Theology should be taught at Secular Universities', Discourse, vol. 4, no. 1, Autumn 2004, pp.22-37.
Egan, Kevin, 'A Spiritual Presence on the Frontier', in McGrail, Peter & Sullivan, John, Dancing on the Edge: Chaplaincy, Church and Higher Education (Chelmsford: Matthew James Publishing Ltd, 2007), pp.109-124.
Williams, Rowan, On Christian Theology (Oxford: Blackwell, 2000), p.5.
Thatcher, Adrian, 'The Curriculum of a Christian University', in The Idea of a Christian University, pp.169-182.
Both these stories feature in a dissertation for an MA in Pastoral Theology with the Cambridge Theological Federation: Moody, Ivor, 'Did not our hearts burn within us?' Uncovering a sacred language for a secular university (Chelmsford: Anglia Polytechnic University, 2003).
Gilliat-Ray, Sophie, 'Breaking Down the Classroom Walls: Innovative Teaching and Learning Methods in Religious Studies and Theology', Discourse, vol. 2, no. 2, Winter 2003, pp.200-210.
See Guite, Malcolm, A New Start (Cambridge: Anglia Polytechnic University, 2000). This was a Chaplaincy Millennium project which collected the stories of ten students from the Cambridge and Chelmsford campuses to demonstrate how, in different ways, adversity can be overcome to achieve a qualification.
Percy, Martyn, (Sheffield: Academic Press, 2001), p.313.
See Living and Learning: The Story of Chaplaincy on the Chelmsford Campus of Anglia Ruskin University, chapter 3, for a full exposition of John Ruskin’s life and his influence on, and importance for, the university.
Rosenberg, John, The Darkening Glass (London: Routledge & Kegan Paul Ltd, 1963), pp. 97-98.
This occurs in 'Ad Valorem', the last of four essays written by Ruskin under the title 'Unto This Last', and is quoted in Batchelor, John, John Ruskin: a life (New York: Carroll & Graf, 2000), p. 178.
Walker, Andrew & Wright, Andrew, 'A Christian University Imagined: Recovering Paideia in a Broken World', in The Idea of a Christian University, pp. 58-74.
Sullivan, John, 'University, Christian Faith and the Church', in The Idea of a Christian University, pp. 14-34.
Bird, Darlene, 'Theology and the Outcome-Based Curriculum: The Value of 'Not Knowing'', Discourse, vol. 5, no. 2, Spring 2006, pp. 49-56.
Reports about previous expeditions can be found at: http://web.apu.ac.uk/chaplaincy/chelmsford/missioncroatia2.phtml.
Norman, Ralph, 'Theological Foundations of Action Research for Learning and Teaching', Discourse, vol. 8, no. 2, Autumn 2008, pp.113-140.
Living and Learning: The Story of Chaplaincy on the Chelmsford Campus of Anglia Ruskin University, pp.43 & 41.
Ahmed, Maria, 'Should I pray or should I go?', in Community Care Magazine, October 2009, pp.16-17.
From the Archbishop of Canterbury's Lecture at Rikkyo Gaukin University on the occasion of his conferment of an honorary doctorate, Monday 21st September, 2009.

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