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                        as  significant.  By  contrast  there  is  also  agreement  that  the  constabulary  does  not

                        entirely understand or support chaplaincy, paying a kind of lip-service to the ministry
                        by ‘talking the talk’ but not doing more to develop its particular profile.






                        The  third  theme  relates  to  where  chaplaincy  ‘fits’  within  the  police,  in  terms  of  its

                        relationships  with  other  parts  of  the  service.  Very  little  interaction  with  the  Human
                        Resources (HR) department is identified, however the TRiM initiative does positively
                        engage  ‘and  use  chaplains  as  a  resource  where  appropriate’.  Similarly  the

                        Occupational  Health  Unit  has  been  involved  within  the  annual  training  sessions
                        (A4:Q9). The  relationship  between chaplains  and  the  CPA  is  also  perceived  in

                        positive  terms,  with  a  variety  of  mutual  initiatives  being  identified.  The  CPA  is
                        admired for its ‘confidence and ability to speak out’, and its distinctive theology and
                        overtly Christian approach are recognised. The CPA is perceived as having a higher

                        profile than chaplains within the service (A4:Q10).






                        The  specific  identity  and  profile  of  chaplaincy is  the  fourth  significant  theme.
                        Chaplains  feel  they  bring  a  ‘fresh  presence’,  an  ‘otherness’ and  a  ‘human  side  of

                        society’ to the service. They ‘help the service be more rounded’, by representing a
                        spiritual  aspect  that  ‘challenge(s)  and  remind(s)  the  service  of  the  faith  and  belief
                        systems  of  the  people’ it  deals  with  (A4:Q13).      This  presence  was  described  as

                        ‘faithless’ (A4:Q14) being there ‘for those of any faith and indeed no faith’ (A4:Q6).
                        Chaplains however feel  hampered by a lack  of visibility (A4:Q.8), publicity  (A4:Q5,

                        Q14,)  and  of  opportunities  for proper  involvement.  Instead  they  are  viewed  as  an
                        ‘enigma’ within the service (A4:Q8).






                        The  fifth  theme  relates  to  the  particular  cultural  and  pastoral  environment of  the
                        service.  A policing culture that is embarrassed by and ‘ill at ease about’ faith matters

                        is identified (A4:Q8). Chaplains categorize a ‘macho culture’ (A4:Q8, Q9), that acts
                        as a barrier to their ministry, which is exacerbated by a cultural cynicism with regard

                        to religion (A4:Q12). Likewise they suggest ‘something of an identity crisis’ within the
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