The Chaplain in Today's Military

Military chaplains have played a key role in the armed forces and during wartime dating back to biblical times (Finkelman 2006, 268). Seen as important to the morale of men, military chaplains were used to bolster the troops by George Washington, who went on to ensure that the military chaplaincy was formally established in 1775 (Finkelman 2006, 268). With its long and storied history, the military chaplaincy has been subject to as much criticism as it was praised.

The First Amendment and Freedom of Religion

The military chaplaincy is “a comprehensive program for religious worship, devotion, and instruction” (Green 2008, 170). The First Amendment of the Constitution protects the rights to both freedom of religion and freedom of expression from government interference, however, the Establishment Clause prohibits the government from establishing an official religion or preferring religion over non-religion (Legal Information Institute). Though the military chaplaincy does have a quota system ensuring that it selects clergy from different faith backgrounds, critics cite its lack of members from non-traditional faiths (Green 2008, 171). The government is supposed to take a neutral position in matters of religion, however, “the military chaplaincy occupies a highly unusual position in constitutional law” (Tuttle and Lupu 2007, 2). Through the hiring of chaplains, building worship facilities and providing worship materials, the government is, by definition, establishing religion, however, a precedent has yet to be set. Tuttle and Lupu (2007) suggest the following:

Religious accommodations must satisfy four, linked constitutional norms. First, is the accommodation a reasonable effort to relieve a government-imposed burden on religious practice? Second, do beneficiaries of the accommodation participate voluntarily? Third is the accommodation available on a denominationally-neutral basis? Fourth, does the accommodation impose significant material burdens on third parties? (6).

While the military chaplaincy pushes the boundaries of religious freedom as defined by the First Amendment and Establishment Clause, it has been upheld as constitutional primarily because when soldiers are removed from their communities, “the military has interfered with their opportunity to engage in religious activity, and thus might be deemed to have infringed the service members’ right to free exercise” (Tuttle and Lupu 2007, 10). Though military chaplains are a means to an end for service members' rights, they often face issues exercising their own religious freedoms within their military positions.

Chaplain Duties and Religious Freedom and Biblical and Theological Justification for the Christian Chaplaincy

Military chaplains are required to provide religious and faith-based services and counseling for service members in diverse locations, including war zones. However, many chaplains have faced scrutiny and at times censure for promoting their own religious beliefs and agendas. Not only are they expected to provide guidance for their own faiths, but for other faiths as well (Parco and Levy 2010, 108). Therefore, chaplains at times must perform duties that are uncomfortable for them and be prepared for diverse situations. Aldridge states, “Chaplains are increasingly called on to account for themselves-- why, how, where and what they are doing and how this meets the diverse needs of a pluralistic community” (18). Many chaplains are faced with issues of morality regarding their faith when they are asked to perform specific rites for a religious group for which they are not a part (Parco and Levy 2010, 107). However, most can look to scripture for justification in their duties.

Traditionally, chaplains were considered the experts, able to utilize their knowledge of the Bible in combination with prayer and the ability to perform religious ceremonies (Aldridge 2006, 19). Isaiah 61:1-2 was seen as a call to action:

The spirit of the Lord God is upon me, because the Lord has anointed me: he has sent me to bring good news to the oppressed, to bind up the broken hearted, to proclaim liberty to the captives, and release to the prisoners; to proclaim the year of the Lord's favour (NRSV).

Many chaplains have looked to the story of Nehemiah, who when faced with war, turned first to God to seek guidance. He then went to Jerusalem to assist with the rebuilding of walls in order to bolster the faith of those around him. Many chaplains utilize their position in much the same way: working side by side with active military, they demonstrate their faith in God, thereby helping others to find their own faith (Burley 2010, 57). From a biblical perspective, chaplains work as guides to help those whose faith is not as strong at times of greatest need, “Now then we are ambassadors for Christ, as though God did beseech by us: we pray in Christ's stead, be ye reconciled to God” (2 Cor. 5:20, KJV). Relying on a great history of service and scripture allows chaplains to find their footing in a position that frequently requires them to challenge themselves in ways they did not expect.

History of Chaplains: Inception to Present Ministry

On July 29, 1775, the Continental Congress formally established the chaplaincy. George Washington had noted the value of clergy during the French and Indian War. The chaplaincy was established as a separate branch of the military, distinguishing it from the army. The chaplaincy as an idea, however, had been around for centuries and was utilized by many European nations (Dickens 1998, 7). Chaplains were instated through a few avenues. They could be appointed by public officials such as governors or legislatures, or through churches and officers. They could also volunteer for rotations through their churches (Dickens 1998, 8). For the first 100 years, military chaplains were autonomous in terms of their practice. Sermons varied greatly depending on the service attended (Dickens 1998, 10). However, just after the Civil War and near the beginning of World War I, guidelines were put in place that dictated how chaplains could minister. Chaplains became more efficient and had clear responsibilities. They began to gain some respect for their professionalism in the military and were able to leverage their new position for political gain (Budd 2002, 1). It was during this time that the roles of clergymen and officers began to blur and become challenging. Expected to be religious leaders and to work with matters of faith was a comfortable role for those trained to be in it, but the role of an officer required bureaucratic and militaristic duties that most chaplains were not used to or comfortable with. (Budd 2002, 3). Despite the discomfort, many chaplains felt a strong sense of pride, “war itself was even regarded...as ennobling” (Carver 1989, 67). While chaplains had responsibilities in times of peace, they were most needed, and most utilized in wartime. The onset of World War II saw a dramatic division between chaplains who were pledging pacifism and those supporting the war (Snyder 2009, 116). Over 2000 chaplains signed a pledge stating they would not use the church to “bless, sanction or support war” (Snyder 2009, 117). Despite protests by some, thousands of chaplains went overseas to assist. They helped soldiers with everything from relationship problems to fears and worries about injury and went on to battlefields with medics in order to administer the last rites (Snyder, 2009, 120). With the last decade of wars in Iraq and Afghanistan, chaplains have been faced with new challenges. “As chaplains, our instinct is to reach out and help others - that’s our calling from God. But in a war zone, we constantly must balance that with our own safety. I would see what appeared to be a pregnant woman approaching me for help, for example, but potentially she was carrying explosive devices under her dress. We constantly dealt with that challenge” (Smith 2014). The present wars also demand new skills of chaplains, especially in the area of mental health. With soldiers returning with head injuries, brain damage and PTSD, chaplains are working to find new ways to support them. Many have chosen to get professional counseling degrees in order to better serve the population they work with and to keep up in an ever-changing system (Aldridge 2006, 21). Specialization is made more beneficial in that it allows chaplains to have professional working relationships with representatives from other agencies and government programs, where previously it was thought that chaplains only had one responsibility (Aldridge 2006, 20).

Responsibilities and the Issue of Pluralism for the Christian Military Chaplin

Military chaplains have myriad and challenging responsibilities. They provide services ranging from performing weddings, visiting families and counseling to advising higher-ranking officials on moral issues. Chaplains pair with medics to perform last rites and pray with dying soldiers (Snyder 2009, 122). The chaplaincy is made up of teams consisting of one chaplain and one chaplain's assistant (The Unit Chaplain). Chaplains are obligated to serve active duty service members and their families. Their official duties involve conducting worship, performing religious ceremonies, developing educational programs, accompanying troops into battle and providing combat stress control measures (The Unit Chaplain). The military chaplain's job is essentially round the clock: they are seen on base and need to be available at all times (Burley 2010, 57). Though military chaplains have a great deal of responsibility, the most important is to provide timely and relevant religious support (McChrystal 1998, 1). However, some military chaplains are struggling with providing support due to increased pluralism. Concerned that prayer may be unconstitutional if chaplains invoke the name of Jesus or reference specific faiths, some courts have required chaplains to omit references to their faith (Delahunty 2006, 517). However, chaplains can discuss their own experiences and can circumvent issues with accommodating pluralism by discussing their personal experience with their faith. Though there is not yet a precedent, cases are being heard regarding pluralism and a chaplain's right to freedom of religion (Delahunty 2006, 525). The issue of pluralism and chaplain's rights will not soon be resolved, however, with the frequency of change in the military and with organizations like the Association of Professional Chaplains, who are working on issues like religious freedom for military chaplains, the issue is also not likely to be ignored.

Constitutional Rights vs Faith

Though there is no precedent set, previous hearings on the matter have demonstrated that the Court has upheld the role of the military chaplain and most likely will continue to do so (Parco and Levy 2010, 108). Chaplains are protected through the same protections of freedom of religion but must balance their right to religion with their professional duties. Military chaplains have a responsibility both to their own church or faith group and to providing guidance for those practicing other faiths. While it is an incredible challenge to provide pastoral services to people from all different faiths, it is also necessary. “This responsibility is dictated by the reality that it is impossible for every service member to have a chaplain representing his or her faith group immediately available at all times and in all places. Thus, any chaplain must be ready to assist service members of any and all religious faiths” (Greenslit 2006, 8). Despite the issues that arise around pluralism for a military chaplain, there are still ways to practice faith and complete the duties of the job assigned. Chaplains may discuss personal experiences that involve faith, they may ask if people feel comfortable with a prayer before offering it, and they can continue to work with other members of the chaplaincy in their own faith group as well as in others to find common ground:

Chaplains represent more than just their own particular faith group; they also represent the right of freedom of religion, and as such provide a visible guarantee to all service members of their nation’s commitment to respect fundamental human rights. This is not a minor matter, and the loss to the military in this respect would mean a loss to all personnel, regardless of their religious preference (Greenslit 2006, 11).

The military chaplaincy has a legacy of rising to the challenge of and overcoming many obstacles. Though the legal and moral struggles are not easy to overcome, there is a place both for the military chaplains to practice their own faith and to assist those with different faiths in practicing their own. Their role as both advisor and guide is an essential piece to the health and wellbeing of those in the military.

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