Introduction
The chaplaincy’s historical centuries-old experience in military events demonstrates that it has unique opportunities for the development of the spiritual and moral potential of soldiers, actualization and strengthening of spiritual support, and the need to protect the motherland. By chaplaincy’s example and activities in military units, it is possible to say that they reduce the fear and tension of service members both before a battle and during it. Military chaplaincy also helps soldiers in the process of seeking the meaning of military duty, increase responsibility, and strengthen faith in justice and the victory of good over evil.
At the present stage of development of the U.S. military, chaplains’ professional activity is necessary for solving the problems of moral and psychological support and the psychological coincidence of personnel. At the same time, military chaplaincy requires scientific justification. This is important for improving the psychological training of chaplains for work in military units, as well as supporting and strengthening their competence, which is a predictor of effective mission fulfillment in the army. For a more substantiated understanding of military chaplaincy from a scientific point of view, this part analyzes this activity from the standpoint of SWOT analysis, considering its strengths, weaknesses, opportunities, and threats.
Strengths
The United States is a country with a fairly strong religious tradition. The country has continuously paid and is paying great attention to the religious sphere of military personnel. The institute of chaplains plays a huge role in the life of the army and navy, being one of the oldest services in the American military. The stringent demands of military duties, separation from friends and family, training in remote locations, combat, and the possibility of violent death have entrusted them with the support of those who serve and who could potentially give their lives for their country. The initial involvement of chaplains as a volunteer, non-combatant religious leaders within the American military responded to commanders and soldiers pressing needs.
The chaplains’ main task is to support and instruct the military, regardless of whether the chaplain himself or his church believes in the moral correctness of war. The First Amendment to the U.S. Constitution prohibits the issuance of a law making any religion mandatory or prohibiting the free practice of it. Nevertheless, Congress considers the institution of chaplaincy essential as a balance between the free practice of religion and the rejection of any laws that make it mandatory. Thus, by recruiting clergy of various faiths into the army, the U.S. government does not promote any religion but only contributes to the adequate implementation of the civil rights and freedoms of military personnel, their families, and civilian personnel of the Ministry of Defense.
Weaknesses
The significant part of the knowledge of the weaknesses comes from the interview with Chaplain (MAJ) Stephens. The main challenge for the chaplain is that he does not have enough time to pray as he should. He stated that this is one of his main weaknesses, and he has been asking God for more grace to do more in this area. The shortage of time can be explained in terms of military time management, the way of structuring army activities, and the intensity of the chaplain’s work. Divine services and the Sacrament occupy the central place. Educational work is essential, but at first glance, it is secondary since it directly depends on the divine service life. Moreover, in order to establish a liturgical life in parts, it takes much time.
At the same time, as Kim Hansen stresses, there is a need to limit religion in the military and accommodate it to the settings. Despite the immense importance and value of religion in the army, especially when soldiers face serious challenges that can cost them their lives, there is no way to immerse fully in religion and Christian practices. Military practices, especially during active wars, dictate their priority over spiritual growth in the sense of full dedication to God. Even if a soldier wanted to do that, a chaplain would never be able to provide them guidance in this way, at least, according to the legal status of military chaplaincy.
Another thing which is stated as a weakness in the interview is health-related issues. A military chaplain has to meet the army’s health requirements, which are very strict and, very often, hard to meet. From this point, one can conclude that sometimes chaplains, trying to find their way to the military to help the soldiers and their relatives, can not reach their purpose.
Opportunities
One of the opportunities the military chaplaincy provides is to get to know deeper the foundations of counseling. Chaplain (MAJ) Stephens stressed that as his own ministry developed, for him, to speak the word of grace and comfort to soldiers, it became critical to understand who an individual service member is as a person. For example, whether they are introvert or extrovert, which country they come from, and whether they are immigrants. Basically, as a chaplain, one needs to understand to whom they are talking. This step helps meet the spiritual needs of each service member better.
If one thinks about Christ’s story of how people refuted and were unwilling to accept Him and His teachings, one can see the similarities with the chaplain’s works. Seeing people and crowds that rejected His message, “he had compassion on them because they were confused and helpless, like sheep without a shepherd.” Christ knew that they, though currently unable to see the truth of His words, had the potential to eventually understand and reach righteousness. Like a shepherd, He guided them carefully, leading the lost sheep without force and helping them find their path. Of course, chaplains deal with less substantial matters, they similarly face refutations. However, they should patiently develop their relationships with military servants, which will eventually exhibit genuine trust and close relationships that have to exist between a chaplain and their parish.
Another opportunity is building a continual relationship with service members, unlike the county jail. The latter change over time, and there is no real chance to develop a long-term spiritual bond. In the military, a chaplain can minimize a psychological distance while providing full discretion and anonymity. At the same time, military chaplaincy provides an opportunity for a clergyman to reveal their potential fully. The role of a chaplain’s personality sometimes becomes a critical element of the pastoral ministry in the army. On the one hand, a chaplain’s authority and their spiritual qualities are an attractive force for the military.
The desire to see a friend, a colleague, a kind interlocutor in a chaplain offers him entry into the sphere of relations that are weakly consistent with his vocation – serving God. Priorities in ministry are shifting more to the soul from the spiritual component. Prayer and inner work fade into the background. Moreover, this does not always happen at the will of the priest himself. The whole complex of tasks that have to be solved makes the military chaplain an administrator, organizer, builder, and disciplined executor of the command’s will. They shift the emphasis in their activities towards socially significant events.
Threats
The potential loss of life can be regarded as one of the main threats. New Testament ethics takes moral norms beyond the framework of one ethnic group and one religious community. However, there is no direct indication in the Gospel and other New Testament books that war is unacceptable. War is recognized as a natural element of life in the earthly world damaged by sin: “When you hear of wars and rumors of wars, do not be alarmed. These things must happen, but the end is still to come.” – says Christ. As Kim Hansen states, the U.S. army has become increasingly diverse composed of Christians and Muslims, Jews, Buddhists, non-believers, and many other religious groups. At the same time, unfortunately, American society is becoming increasingly intolerant of religious diversity.
Among soldiers and commanders were, are, and will be, Christian, Muslims, Buddhists, and followers of Judaism and other religions or atheists. They all serve in the army and risk the most precious thing an ordinary person has: their life. The U.S. Constitution guarantees freedom of religion, which is fully enjoyed by both military personnel. The military chaplaincy is obliged to promote the realization of this right in every possible way, respecting the principle of equality of belief.
In theory, not only representatives of the main confessions can be admitted to the service of military chaplains, but in general, all groups officially registered as religious organizations: for example, the American Council of Witches, the Church of Satan or the Church of Scientology. Following the law, the military chaplain is obliged to help not only the representatives of his concession but, in general, all the military personnel who are in the military unit to which he is assigned. That is, a Muslim chaplain, if a Christian or a Jew turns to him, is obliged to perform the rite personally or find a person who will perform such a rite.
One of the necessary conditions for military chaplaincy in this regard is the avoidance of prejudice. An example of Christ’s words is reflected with a statement, “The King will reply, ‘And the King will say, ‘I tell you the truth, when you did it to one of the least of these my brothers and sisters. you were doing it to me!’” Regardless of a person’s background, current condition, or actions, Christ states that Christians should extend their aid, leading by example. This notion applies to all believers at all times and is particularly relevant for chaplains. It is essential to realize that since the army exhibits a vast diversity of personalities, the only thing that unites them is being involved in military service. The latter involves killing other people or losing their lives, which puts enormous stress on both military servants and chaplains.
Conclusion
The United States law prohibits chaplains from abusing office or circumstance for evangelism, proselytism, or any other form of coercion or pressure on a person whose religious beliefs differ from that of the chaplain. Chaplains work not only with military and civilian personnel but also with members of the families of the military.
According to the official position, the institution of chaplaincy is intended to educate and practice religious beliefs, traditions, and customs in a pluralistic society to support the spiritual life of soldiers and their families. Chaplains should also assist the command with professional advice and advice on matters of religion, morality, and ethics.
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