Reading: Toward a Theology of Presence

TOWARD A THEOLOGY OF THEMINISTRY OF PRESENCE IN CHAPLAINCY

NEIL HOLM Director of Coursework at the Sydney College of Divinity

INTRODUCTION

Chaplaincy is a service or ministry offered in secular settings or settings that are
outside normal places of worship such as a university, hospital, prison, school, or
workplace. Although broad in scope, chaplaincy services center on the intellectual,
emotional, social, interpersonal, and spiritual dimensions of life and they seek to assist
personal awareness, understanding, growth and integration (c.f. Holst 1985, p. xii).

Initiatives by the Australian Government in 2007 led to funding for around 2,700
schools and school chaplaincy services are the current growth area in Australia. The
Australian Government described chaplaincy services as "general personal and religious
advice, comfort and support to all students and staff, regardless of their religious
denomination, irrespective of their religious beliefs" (Australian Government Department
of Education, 2010). Normally offered by people of faith drawn from the major world
religions, particularly Christianity, people who hold inter-faith viewpoints or less
formalized religious/spiritual perspectives may also offer chaplaincy (although in
Australia such appointments require alternative endorsement arrangements on a case by
case basis) (The Chaplaincy Institute, 2010). In view of the predominance of Christian
chaplaincy services, this paper focuses on Christian chaplaincy.

'Presence' is a term used frequently when chaplains try to describe their work.

Monahan and Renehan define the school chaplain as 'a faith presence' who
'accompanies each person on the journey through life'. They clarify their use of this term:
the chaplain is 'animated by a close relationship with Christ. Through the strength of
this relationship the chaplain, in turn, is in a position to become a faith presence for others.
This means being with others and paying attention to the quality of that being with. The
chaplain, as faith presence, is open, accepting, respecting, sharing, learning and
invitatory' (1998, p. 13). White uses presence in a similar way when he describes the
work of the university chaplain: 'Campus ministry is about being around, being available,
being seen by being present as a symbol of the presence of, and immediate availability
of, God in our lives' (2005, p. 15). O'Malley describes school chaplains as 'spiritual

figures in the school whose very presence provokes questions about life and its meaning ...
The chaplain becomes the outward sign of an inner and spiritual world ... The
chaplain, as a sacramental presence, reveals the sacred in every member of the school
community' (2008, p. 18 emphasis added). Drawing on Jesus' presence when two or three

are gathered (Mt 18:19), he suggests that central features of the chaplain's work include
becoming aware of this sacred presence revealed in human relationships, reflecting on God
within the ordinary events of life, and helping the school community to be aware of God's
presence (p. 59). O'Malley goes beyond the chaplain being with others to the chaplain being
with others and God.

In her doctoral thesis on police chaplaincy in New South Wales, New Zealand, and the
UK, Baker discusses a term that was widely used in these police contexts: 'minister of
presence'. She concludes, 'being a minister of presence can mean chaplains: (1) act
according to the Bible with no compromises; (2) exhibit care and compassion; (3) are

encouraging in [their] speech; (4) are available; (5) exude a presence that is above

reproach; (6) reflect upon [their] practice regularly in order to learn how to do it

better; and (7) act as a minister not a police officer' (2009, p. 113).

Paget and McCormack review the work of a wide range of chaplains including military,
prison, health-care, and workplace chaplains. They also include first-responder
chaplains who work in law enforcement, fire- fighting, paramedical services, and
disaster relief. In addition, they include other chaplain specialties (campus chaplains,
sport and recreation chaplains, and parish chaplains). They expand the concept of
presence further:

Like O'Malley, Paget and McCormack link presence to the presence of God:

The presence of God in the person and ministry of the chaplain empowers the client to
healing and wholeness .. . In partnership with the presence of God, chaplains bring calm to
chaos, victory over despair, comfort in loss, and sufficiency in need. Chaplains practice the
presence of God through prayer, rites, rituals, listening, the spoken word, the holy scriptures,
and acts of service. (2006, p. 28)

For Paget and McCormack, the concept of presence is much more complex than
simply being with. Presence entails empowering, healing, wholeness, victory, comfort,
sufficiency, and may be connected to the presence of God. The nursing literature also refers to
presence, specifically the caring presence. In one of the best reviews of nursing presence, Smith
says, 'The concept of presence found its way into the nursing literature in the 1960s' (2001,
p. 299). Covington provides a more recent and equally good review in which she offers several
conceptual perspectives on presence: a way of being, a way of relating, a way of being-with and
being there, and as a nursing intervention (2003, pp. 304-306). Both Smith and Covington
refer to presencing, an active form of presence, that may link with some interpretations of
the ministry of presence. They also point out that some scholars use the term presence to
include a transcendental element and Smith's review includes a section on religious
understandings of presence. These reviews make it clear that although the concept is not new, it
encompasses a highly elusive phenomenon that is difficult to clearly explain or define
(Covington, 2003, p. 301).

Oates examines the presence of God in pastoral counselling (Oates, 1986). He is
concerned that pastoral counselling should be a trialogue between counsellor, client,

and God rather than a dialogue between counsellor and client. Drawing on Isaiah 6: 1- 5,

the gospel of John, and Revelation 21:3- 4, he argues that God dwells with

humankind, indwells believers, and makes his home with all humankind. He reflects
on encounters with people for whom the counsellor's room is 'the nearest thing to
home or church they have'. It is a 'dwelling place' where the counsellor's presence 'is far

more than the donning of a ministerial "role". It is the promise of the Presence

of God, not only to them but to us' (1986, p. 17).

Oates describes pastoral visitation in hospital in terms of being messengers of the
presence of God (p. 29). Although he values the Bible greatly and builds his
argument on it, Oates acknowledges that if the Bible becomes the center of counselling
there is a danger that issues of infallibility get in the way of effective counselling.
In his counselling and in this book he seeks to explore 'the guiding accounts of
epiphanies and theophanies describing the Presence of God in living conversations
with persons and to interpret the pastoral counselling relationship with the Presence of
God as its lasting and abiding center' (p. 32). (c.f. Australian descriptions of
theophanies in Wilson, 1998). Despite its importance, he acknowledges that he is not
constantly aware of the presence of God and he asserts that the presence of God is elusive
(c.f. Terrien, 1978). Despite this, 'God surprises both counsellor and client with joy,
understanding, and awe' (p. 32). He writes of 'spiritual breakthroughs when the
Presence of God became intensely evident without contrivance or technique ... much to the
awe-struck amazement' of both counsellor and client (pp. 32-33).

This paper has six sections. First, I adapt some of Covington's and Smith's descriptions of
presence in a way that makes a clear connection to the work of chaplains rather than nurses and I suggest a working definition. Second, I try to flesh out a transcendental understanding of
presence. I begin this section by describing an encounter with the presence of God. Third, I
examine Biblical understandings of the presence of God. Fourth, I draw on philosophical
theology to consider the extent to which chaplains, nurses, clients and patients who are not
believers experience the presence of God in encounters that might otherwise be described in
terms of a caring presence. Fifth, I consider the role that common grace plays in this ministry.
Sixth, the conclusion incorporates discussion of a future work that might be done in this area.

DESCRIPTIONS OF PRESENCE

The following descriptions give us some understanding of the depth and complexity of
the term. They are taken from Smith, from Covington, and from Steere. In each case, I
have adapted the description in several ways. I have used the term chaplain rather than nurse
or carer. I have used the term 'other person' rather than client or patient. I have not
included the sources that they draw on in their descriptions. I begin by adapting Smith.

Presence implies self-giving to the other person at the moment at hand. Presence means being available
and at the disposal of the other person with all the self for that period of time. It also involves listening with
tangible awareness of the privilege one has in being allowed to participate in such an experience. Further, it
means listening in a way that involves giving of one's self Finally, presence is identified as being there in a
way that the other person defines as meaningful. (p. 311)

A presence is one who is capable of being with me with the whole of himself when I am in need. For the
chaplain, it is a free gift which encompasses listening, giving and receiving, and nonverbal communication
that she is available. Presence implies closeness, perception, awareness, and involvement - not refusal to see
or really be with the other person. There are of course degrees of need of the other person that will reflect
directly on the availability of the chaplain. Incidents that are hazardous for the other person call for an
exceptional and intensified relationship. Such a situation points up the mutuality of the concept of presence. It
is at this time that the other person receives the gift of the chaplain herself and in return gives trust and
confidence. The concept of giving and receiving is an act of communion if there is mutual recognition and
response based on freedom of choice. (p. 308)

Presence is a mode of being available as a unique human being that incorporates an exchange of
authentic, meaningful awareness, essence linking, and results in ultimate realization of human
potential. (p. 305)

Way of being that involves availability, self giving, listening with tangible awareness, becoming
willingly involved with another who is suffering. (Covington p. 305)

Presence is a freely given gift of oneself that occurs as the participants engage in mutual,
reciprocal dialogue and intimacy within the chaplain-other person relationship. Presence is a
mode of being available or open in a situation with the wholeness of one unique individual
being. (p. 302)

Presence is the ability to attend to another in an intersubjective and intrasubjective exchange of
energy that transforms into a meaningful experience. (p. 305)

Presence is an intersubjective existential experience in which the chaplain encounters the other
person as a unique human being in a unique situation and chooses to "spend" self on behalf of
the other person. (p. 305)

Covington's descriptions might be adapted as follows

... a readiness to respect and to stand in wonder and openness before the mysterious life and influence
of the other. It means, to be sure, a power to influence, to penetrate, to engage with the other; but it
means equally a willingness to be vulnerable enough to be influenced by, to be penetrated by, and even
to be changed by the experience. (Steere 1967,p. 8)

Finally, I adapt Covington's comprehensive definition of caring presence to suggest the
following definition of ministry of presence:

Ministry of presence is the exercise of caring presence, an interpersonal, intersubjective human
experience of connection within a chaplain-other person relationship that makes it safe for sharing
oneself with another. The chaplain brings conscious awareness. (intentionality) and is available and
attentive in the moment to provide opportunity for deep connection between the chaplain and the
other person in the relationship. Deep connection within the relationship provides an important
bond between participants that gives them a sense of safety as both chaplain and other person attempt to discover meaning in the human experience of suffering. Although not necessarily part of the
experience, transformation of the chaplain, the other person, or both, may be one outcome. (p. 312)

PRESENCE OF GOD IN THE BIBLE

God promises his presence. 'I will be with you.' With these words, God assures his people
of his presence in at least a dozen places (e.g. Gen 25, 31; Ex 3,4; Deut 31). Some Biblical
references clearly indicate a real presence (c.f. Steiner, 1989). Adam and Eve hide themselves
from the presence of the Lord but God calls to them (Gen 3); Jethro, Aaron, and Moses
break bread 'in the presence of God (Ex 18); the Lord used to speak to Moses face to face, as
one speaks to a friend (Ex 33); the presence of the Lord is a theme throughout Leviticus; the
Lord appeared to Elijah and revealed his presence (1 Kings 19); the Lord appears in Isaiah 6;
the prayer in Isaiah 25 and 26 indicates a great awareness of the presence of God; in Acts 2 the
presence of the Holy Spirit fills the place; Jesus is clearly present to Paul on the Damascus
Road; and Stephen experiences the real presence of God at his stoning (Acts 7).

Some passages in the Bible are not so clear about a real presence. They speak of doing things
in the presence of the Lord but these passages may refer to doing things without a conscious
awareness of the Lord but still acting as though the Lord was present (c.f. Oates' comment that
he is not constantly aware of the presence of God and his assertion that the presence of God
is elusive (p. 32)). Cain goes away from the presence of the Lord (Gen 4); others eat, stand, or
cast lots in the presence of the Lord (Deut 12, 14,29; Josh 18). Samuel grows up in the presence
of the Lord (1 Sam 2). The Psalms frequently celebrate the presence of the Lord eg Psalms 21,
31, 51. For me at least, these passages do not convey the same kind of immediacy of presence,
of conscious felt presence, of palpable presence, of awesome Presence, as the passages cited III
the previous paragraph.

PERSPECTIVES FROM PHILOSOPHICAL THEOLOGY

Ingolf Dalferth examines the Christian sense of the presence of God:

When it dawns on me that I live in the present, and can become present to my present, because God
becomes present to me, I begin to realize my infinite dignity and uniqueness of being singled out by
God God becomes present to me as my God ... and places me as his Singled-out creature in the presence

of my creator. This marks me of! from my physical, communal and personal environments but also
relates me to them as one who is meant to live his life in this world in the presence of God. (2006, p. 29)

Dalferth helps us understand something of the concept of presence. He points out that it is a
spatial term that signifies 'a specific mode of existence, a special way of being together of one
thing with another ... Presence cries out for a recipient, for whatever is present, is it (sic) to
someone' (p. 57). Presence is a relational concept. He affirms an eighteenth century definition of
presence as 'a state in which a person by his [or her] own substance, without any intermediate
moral causes and indeed without the help of any instruments or tools', can act in a place' (p. 57).

Believers ... find themselves no longer living just in the present, but in the present of God. Their
sense of presence intensifies to a sense of the presence of God because they find themselves not
only present but open to the presence of others in new and unexpected

ways: The other becomes a gift to them which he wasn't before, and they become present in the
present by receiving the presence of the other as a gift for which they cannot help thanking God.
(p. 239)

These ideas are clear enough for Christians but what about non-believers? Although it is highly
unlikely that a chaplain will not believe in some form of deity, chaplains interact frequently with
non-believers. Dalferth argues that the believer and non- believer have the same experience but
the difference is that the believer now understands its meaning. 'The believer and the non-
believer do not differ in their experiences' (p. 240). What they experience is the same but they
differ in how they experience it. They differ in the mode of experiencing. Believer and non-
believer experience the same thing but the believer understands this experience in terms of the
presence of God. 'Believers come to see that living in the present is living in the present of God'
(p. 240). The Spirit enables them to realize that to live in the present is to live in the present of
God.

   All humans experience God's presence in these ways, all experience the sense of dependence,
sense of trust, and sense of presence but non-believers give differing interpretations to their
experience. A non- believer may affirm a sense' of dependence, a sense of trust, and a sense of
generalized presence but deny that they are senses of the presence of God. Belief in God changes
one's whole life and outlook on life. Before belief in God, non-believers live their lives without a
sense of the presence of God. Believers, on the other hand, live their lives with a sense of the
presence of God (although as I have argued above, today this sense may be pretty vague and
often unconscious!) - they have undergone an existential change. This change in outlook may
prompt new questions: 'How do we become present in the present? What is it not merely to be
here in the same room together with someone who is here at the same time, but to become
present to someone present?' (p. 239). We become present in the present by becoming present to
the other present, by becoming open to the other present. Believers and non-believers alike have
the opportunity to become present to the other present. Dalferth says, 'We become present by

being made present. This is precisely the experience of believers when they find themselves no
longer living just in the present, but in the present of God. Their sense of presence intensifies to a
sense of the presence of God ... The other becomes a gift to them ... and they become present in the present by receiving the presence of the other.

Taylor's argument draws on the concept of 'common grace' - grace that is common to Christian
believers and to non-believers, grace that Christians 'have in common with people who have not
experienced the saving grace that draws a sinner into a restored relationship with God'
(Mouw, 2001, p. 3). Like the concept of presence, serious thinkers about common grace assert
that they are convinced that common grace exists but they are not sure what it is (p. 13). Mouw
asks,

Is there a non-saving grace that is at work in the broader reaches of human cultural interaction,
a grace that expedites a desire on God's part to bestow certain blessings on all human beings,
elect and non-elect alike - blessings that provide the basis for Christians to cooperate with, and
learn from, non- Christians? (p.14).

Christian believers would argue that common grace lies behind concepts like caring presence
and is the foundation for transformations that occur within the ministry of presence.

CONCLUSION

In this paper I have reviewed the concept and definitions of ministry of presence. In particular. I
have noted its deep connection based on mutuality and reciprocity and its potential for
transforming both the chaplain and then other person. This potential for mutual transformation is
often overlooked in discussions of the ministry of presence. Believers often regard ministry as
something they, in collaboration with God, do to and for others. Such service is one component
of ministry. Worship is another component of ministry. In his discussion of worship, Stevens
points to Exodus 28:35 and Genesis 2 to emphasize both service and worship (1997, p. 636). This paper has focused on presence but there is also a need to give further consideration to ministry in the context of ministry of presence. If ministry is worship then it is transforming. Worship is a means by which creation rhythms get inside worshippers, the means by which worshippers see the world with fresh, recognizing eyes, and the means by which worshippers take a re-created, obedient heart into the world (Peterson 2005, pp. 112-113).

In addition to Biblical examples of presence, I also considered theological perspectives on
presence. Drawing on Dalferth, I argued both believers and non-believers experience God's
presence although non-believers may offer a different interpretation. This discussion noted the
importance of being open and vulnerable to each other and supported the notion of mutual
transformation and nourishment in the context of ministry of presence by chaplains.

This paper attempted to lay the foundation for at least one view of the theology of the
ministry of presence. As indicated above, it needs to be supplemented by further