Particularly over the past twenty years the language and perspectives of market economics, especially in its neo-liberal guise, have come to shape the understanding and practice of universities. In this the Church Foundations have not been immune, because they have no choice but to take their place within the same public ecology of values (see Education & the Consumer Society for more details). But, for all its pervasiveness, the current economic purview has its limit. For, within the orbit of the growing concerns about the sustainability of life, the notions of a ‘free market’, the desirability of perpetual economic growth, of competitiveness as a route to efficiency and of the consequent paradigm of consumerism are all called into question. Set against the consequences for the earth, our economic ambitions are revealed for what they are. The unfettered demand for ‘progress’ and ‘growth’, the desire for an ever-increasing standard of life (judged by the range of goods and services one can command) is revealed as nothing less than a concealed death-drive (Moltmann, 1992 p.97).
The contemporary university is something of a battle-ground between competing ideologies. While the language of the market still dominates student recruitment, is expressed in concern for the ‘student experience’ and shapes the kind of research that finds funding, simultaneously the language of sustainability and the need to develop students as ‘global citizens’ aware of current injustices is gaining ground. At such a time there is a significant opening for chaplaincy to contribute its vision of what constitutes ‘quality of life’. The sustainability agenda provides a natural and welcome opportunity for us to contribute a theological perspective too often squeezed out by an economic reductionism that sees it as having little to do with the ‘real world’. For it has now become clear that the kinds of attitudes and behaviours that are going to be required to return us to a path towards life run profoundly contrary to the consumerist model of economic and politics. Economics is burst apart by a larger metanarrative, one that stresses our radical dependence upon the ecosystem of the earth, and one that speaks of the need for international cooperation at an unprecedented level. When economics is challenged in this way by concepts of life and community it is but a small jump to the transcendent perspective of the God of life and community. The ecological web of mutually dependent life may be seen as a vestige of the Trinity, of the God who does not exist apart from an eternal rhythm of mutual dependence and life-giving love.
If chaplaincy seeks to work with those responsible for promoting sustainability within their institution, they will be pushing at an open door. And the opportunities afforded for public debate concerning the necessary re-valuation of values gives Chaplaincy a natural context for mission provided we are content to raise questions, not impose answers. Possible modes of contribution include the following:
- Contribute as a speaker at Conferences related to sustainability
- Encourage and participate in ‘cycle to work’ schemes
- Enter chaplaincy as part of the ‘Green Impact’ Award scheme (or its equivalent – modelling good use of resources)
- Work with those seeking to integrate education for sustainability into the curriculum
- Encourage the use of one’s campus for biodiversity projects
- Create garden spaces to promote relaxation, refreshment and a sense of sanctuary away from work-a-day pressures
- Find space where students and staff can discover the satisfaction of growing their own plants and vegetables
- Contribute to conversations about ‘work-life balance’
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