Recording or ‘measuring’ impact is not yet done in a systematic way by most chaplains, nor is it required by university managers or religion and belief organisations. When students and university managers and chaplains are asked how effective chaplaincy is in their university, most are very positive, with managers more positive than the (more modest) chaplains. But effectiveness is often articulated in terms of things that would be hard to measure quantitatively: the importance of chaplains being visible on campus; the need for at least one or two very visible and active chaplains. Effectiveness is dependent on time available for chaplaincy work, and the current extent of chaplaincy provision makes it challenging to sustain both chaplaincy visibility (for example, walking around the campus with time to stop to talk with whoever is encountered), alongside a lot of one-to-one pastoral support in the chaplaincy offices. By this kind of measure, chaplains are effective but over-worked.
By asking 367 chaplains whether they had observed certain kinds of impact in the last twelve months, we have captured encouraging results: three-quarters of chaplains reported impact on individual students; two-thirds reported changes in atmosphere or sense of community; around a half noted a change in organisational practice or evidence of increased support or buy-in from their universities or external bodies. Chaplains recounted many examples of this, from a student recovering from a mental health crisis to a new chaplaincy post being created and funded by the university. Further analysis suggests that the most impactful chaplains may be those who work more hours, are paid, and are paid by the university rather than by a religion or belief organisation.
Data from students who use chaplaincy sheds light on chaplains’ impact. Chaplaincy is used by a minority of a university’s students, but those who use it tend to use it often: more than half of the chaplaincy users we surveyed used chaplaincy at least once a week, and its users were more likely than an average student to be socially marginalised, e.g. to be an international, ethnic minority or lonely postgraduate student. Students use chaplaincy to participate in religious services run by chaplains, for pastoral support from a chaplain, to join group or social activities, and for prayer and reflection. The presence of chaplains in the chaplaincy space, even if they are not the prime reason a student enters that space, is important, and casual conversations with a chaplain about a film, a student’s course or life in general are experienced by students as just as important as, for instance, attending a religious event. Creating a safe space for students to explore life questions, values, and spirituality, and giving them time in a non-structured way, are things unique to chaplaincy that students value highly.
Student voices
“[Chaplains] are always there, you can always talk to them. You don’t need an appointment, they have a vocation, and they always want to help.” (Christian, home student, traditional elite)
“Without the support of the chaplaincy, both chaplains and other groups, I don’t know how I would have coped. It has been central to my university experience.” (Christian, home student, 1960s campus)