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Experience in Ministry
The Truth about Military Chaplaincy Service |
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By Dr. Ron Duncan
Retired Pastor and Military Chaplain Former Director of Church of God Ministries |
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Military chaplaincy has been in existence since colonial days. General George Washington wrote to Governor Robert Dinwiddie of Virginia on April 29, 1757, “It is a hardship upon the Regiment I think, to be denied a Chaplain.” The Virginia Assembly by April 17, 1758, had provided for a chaplain. By the time of the Continental Congress, they directed one chaplain for each two regiments (July 29, 1775 [Chaplain Corps anniversary]) and then general orders of General Washington confirmed on February 7, 1776. By June of 1776, Washington begs Congress to double the number of chaplains. In July of 1776, Congress did double the Chaplain Corps.
Why was chaplaincy so important in the formation of this nation that the commander, General George Washington, made it a top priority for the troops? The answer to this question can be learned from the writings of Washington directly as well as historical facts of our nation. In a letter to John Blair, a member of the Virginia Assembly, Washington wrote, “Common decency, Sir, in a camp calls for the services of a divine, and which ought not to be dispensed with, altho’ the world should be so uncharitable as to think us void of religion, and incapable of good instructions.” (April 17, 1758). In additional correspondence over the next twenty plus years, Washington commended numerous chaplains for outstanding instruction, discourses, role models, and service to the public good. In General Orders dated May 16, 1776, “As the Troops are to be exempt from all duties of fatigue tomorrow [Note: No working on the Sabbath], the regiments are to parade on their regimental parades, and to be marched from thence a little before Ten, to Hear Divine Service from their Respective Chaplains.” General Washington was ordering the troops to worship.
Since this early beginning, military chaplaincy has been part of our military structure and making it the second oldest branch in the Army, preceded only by the infantry. Over time the chaplaincy has seen many ups and downs. Today, a commander cannot order his troops to worship, but must provide for the accommodating of religious practices (Army Regulations 165-1). The need for military chaplains carries the common view that as men and women serve their country they should also have the benefit of worship, counseling, and prayer as they carry out their duties.
The three core functions for Army chaplains are to “nurture the living, care for the dying, and honor the dead.” These core functions are guided by the six Army Chaplaincy Values (with the military acronym SACRED):Spirituality, Accountability, Compassion, Religious Leadership, Excellence, and Diversity.
In addition to the common benefits, the military chaplain provides an ethical dimension to war and its chaos. In the midst of intense conflict, loss of life, and destruction of property, a soldier needs an ethical base to fulfill his duty to country and God. The presence of a chaplain who has walked with the soldier through training and conflict provides such a base. From TC 1-05, “The chaplain’s presence and support to all soldiers assist in the wellbeing and health of the command. A soldier’s experience on the battlefield can range from mild to extreme brutality. Combat stress can result in immoral, even inhumane, practices. These practices can include the dehumanizing treatment of friendly troops, enemy prisoners of war or civilians; violations of codes of morality; illegal acts; desecration of sacred places; and disrespect for human life. Through worship, pastoral counseling, and moral instruction, chaplains affirm the value of human life, justice, dignity, and truth, thereby, challenging soldiers to serve their country and their God honorably.” (pp. 2-7)
The Chaplain also serves as a Staff Officer for the Commander. This role is defined in Army Regulations and Field Manuals. The highlights of this role include: “advising the commander on issues of religion, ethics, and morale, including the religious needs of all personnel for whom the commander is responsible; providing commanders with pastoral care, personal counseling, advice, confidentiality; providing moral and spiritual leadership to the command and community; advising the commander and staff on the impact of faith and practices of indigenous religious groups in an area of operation; performing or providing religious rites, sacraments ordinances, services and pastoral care and etc.”.(AR 165-1, FM1-05).
As you can see by the length of the responsibilities assigned to a Chaplain, the chaplaincy requires an individual who is called to this ministry. It is far more than just conducting religious services in difficult locations or extreme conditions. I would hope that we all would pray for and support the work of these men and women.
Within the Chaplaincy you have both full time and part time. Full time are the chaplains serving on active duty. Part time are the chaplains serving in a reserve or national guard position. These part time chaplains along with the reserve and national guard soldiers are sometimes referred to as “Twice the Citizen.” You can have an entire career in either or a mixture. Chaplains are required to take all the educational courses any other officer would be required to complete. Both reserve and active duty complete the same training throughout their careers. Educational completion is a requirement for promotion within the Army system.
To qualify to be considered for Army Chaplaincy, you must pass the height weight standards, be forty-five or younger, have completed at least 72 graduate hours, been in active ministry for two or more years and receive an ecclesiastical endorsement from your faith group meaning you are ordained in good standing (see a detailed listing of requirements at GoArmy.com/chaplain).
I have presented the case for having chaplains inside of the military of our nation. If we are going to have a military, then I would think it prudent to have the presence of the Divine within the structure rather than without looking in. Even if you accept this premise, if you believe you are being called to Ministry within the military chaplaincy there are two questions you will need to resolve in your heart, mind and soul. The first question deals with the relationship between your Biblical faith and service to your country. The military exists to defend the nation and if necessary go to war to protect the freedoms espoused by the Constitution. There have been many books, articles, and speeches over the centuries presented on the “just war theory.” This article’s intention is not to present an exhaustive look at the “just war theory”; however, a surface look is required.
“The classic Just-War Theory has its origins in Christian theology. Saint Augustine is usually identified as the first individual to offer a theory on war and justice. The Saint referred to the Bible and regarded some wars as necessary to amend an evil. Saint Thomas Aquinas revised Augustine’s version, creating three criteria for a just war: the war needed to be waged by a legitimate authority, have a just cause, and have the right intentions.
“The morals for a war are expressed in jus ad bellum; whereas the moral conduct of the war is expressed in jus in bello. The Just-War Theory is a set of rules for military combat.
“Principles of Just-War Theory
“1. Last Resort. A just war can only be waged after all peaceful options are considered. The use of force can only be used as a last resort.
“2. Legitimate Authority. A just war is waged by a legitimate authority. A war cannot be waged by individuals or groups that do not constitute the legitimate government.
“3. Just Cause. A just war needs to be in response to a wrong suffered. Self-defense against an attack always constitutes a just war; however, the war needs to be fought with the objective to correct the inflicted wound.
“4. Probability of Success. For a war to be just, there must be a rational possibility of success. A nation cannot enter a war with a hopeless cause.
“5. Right Intention. The primary objective of a just war is to re-establish peace. In particular, the peace after the war should exceed the peace that would have succeeded without the use of force. The aim of the use of force must be justice.
“6. Proportionality. The violence in a just war must be proportional to the casualties suffered. The nations involved in the war must avoid disproportionate military action and only use the amount of force absolutely necessary. “7. Civilian Casualties. The use of force must distinguish between the militia and civilians. Innocent citizens must never be the target of war; soldiers should always avoid killing civilians. The deaths of civilians are only justified when they are unavoidable victims of a military attack on a strategic target.” (Mt. Holyoke College web definition)
If candidates for military chaplaincy have difficulty with the concept of the “just war theory,” then they probably should look for another arena in which to fulfill their call.
The second question that any candidate needs to address is the concept of laying down one's life if called to do so. We know Jesus expressed in John 15:13 this concept of laying down one’s life for someone you love. The context of this verse has to do with the “character of life among Jesus’ followers” (p.419, The NIV Application Commentary, “JOHN”).
Therefore, to assign it to a military metaphor is incorrect; however, it does present the question, “Are you willing to die for what you value and believe?” Every soldier must look deep inside the soul to wrestle with this question. There are no easy or sure answers, but one must discover some answer before starting the journey.
Military chaplaincy is a unique ministry and I believe a needed ministry. I am grateful for the experiences, education, friendships, and growth opportunities during my twenty-five years as a chaplain in the National Guard and Army Reserves. Just as I believe I was called to ministry at the age of fifteen, I believe I was called to military chaplaincy at age thirty-five. I am thankful for the congregations (Park Place Church of God and Parkgate Community Church) and Church of God Ministries for allowing me to serve as “Twice the Citizen.” I believe my military experience enhanced my pastoral leadership and national leadership, while my congregational leadership and national leadership improved my military chaplaincy. My senior leaders in the military were awesome: the line officers, NCO’s, and chaplains. Today, my heart, soul, and mind are extremely appreciative of the opportunity.
Grace and peace, CH (Col.) Ronald V. Duncan, USAR, retired
Chaplain Duncan’s Service Record
1981-1988-38th Infantry Division, IN Army National Guard (Discom, HHC Division, 138 Signal Batt; whe; whealion, 2nd Bde, 38th Aviation Bde)
1988 (June-Dec) Texas Army National Guard—536 Forward Support BN 1988 (Dec)-75th Maneuver Area Command—USAR 1993 (May)-75th Division Exercise—USAR 1998 (April)-75th Training Support Division-USAR 2002 (December)-100th Training Division—USAR 2006 (April)—Retired Reserve Schools—Chaplain Basic, Chaplain Advanced, CAS3—Phase 1, Command and General Staff College, Division Chaplain Course Awards—Army Service Ribbon, Armed Forces Reserve; National Defense Service Medal with Bronze Star, Army Reserve; Component Achievement Medal with one silver and two oak leaf clusters; Army Achievement Medal with three oak leaf clusters; Army Commendation medal; Meritorious Service Medal with two oak leaf clusters; and Legion of Merit Medal with one oak leaf cluster.
THE FOUR CHAPLAINS OF WORLD WAR II
The US Army transport ship Dorchester left New York on January 23, 1943, en route to Greenland, carrying four chaplains, Lieutenant George L. Fox, Methodist; Lieutenant Alexander D. Goode, Jewish; Lieutenant John P. Washington, Roman Catholic; and Lieutenant Clark V. Poling, Dutch Reformed; and approximately 900 others, as part of a convoy of three ships (SG-19 convoy). Most of the military personnel were not told the ship's ultimate destination. The four chaplains had met in Chaplains School at Harvard University. They often prayed together even at school, even though they were from different backgrounds and of different ages (from 30 to 42 years old), forming a deep and lasting “brotherhood” stronger than a mere friendship.
The ship's captain, Hans J. Danielsen, had the ship's crew on a state of high alert, ordering the men to sleep in their clothing and keep their life jackets on. Many soldiers sleeping deep in the ship's hold disregarded the order because of the engine's heat. Others ignored it because the life jackets were uncomfortable.
During the early morning hours of February 3, 1943, at 12:55 a.m., the vessel was torpedoed by the German submarine U-223 off Newfoundland in the North Atlantic. The torpedo knocked out the Dorchester's electrical system, leaving the ship dark. Panic set in among the men on board, many of them trapped below decks. The chaplains sought to calm the men and organize an orderly evacuation of the ship, and helped guide wounded men to safety. As life jackets were passed out to the men, the supply ran out before each man had one. The chaplains removed their own life jackets and gave them to others. "It was the finest thing I have seen or hope to see this side of heaven," said one survivor who saw the chaplains' selfless act.
His response is understandable. The altruistic action of the four chaplains constitutes one of the purest spiritual and ethical acts a person can make. When giving their life jackets, Rabbi Goode did not call out for a Jew; Father Washington did not call out for a Catholic; nor did the Reverends Fox and Poling call out for a Protestant. They simply gave their life jackets to the next man in line. They helped as many men as they could into lifeboats, and then linked arms and, saying prayers and singing hymns, went down with the ship.
Another survivor, wrote, “As I swam away from the ship, I looked back. The flares had lighted everything. The bow came up high and she slid under. The last thing I saw, the Four Chaplains were up there praying for the safety of the men. They had done everything they could. I did not see them again. They themselves did not have a chance without their life jackets.”
--Compiled from various sources
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