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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