CHAPLAINS IN COMBAT

MINISTRY OF PRESENCE:  It has been my experience that , more so than most other ministries,  ministry to Armed Forces Personnel  has the added dimension of EARNING THE RIGHT TO BE HEARD.   The “troops” , for the most part, consciously or subconsciously,  check the chaplain out before they entrust themselves to his/her spiritual/pastoral care.  This is true in every unit to which I was assigned, however, it was much more pronounced in a combat unit.  It was even more pronounced in the Cav. Squadron to which I was assigned because I replaced a chaplain who had been relieved.  None-the-less , most of my colleagues agree that Combat Ministry does not become effective until the chaplain has “earned the right to be heard.”  This is accomplished by going into combat with the unit, having a thorough knowledge of the mission, and being available  to the troops at appropriate times.  In summary, MINISTRY OF PRESENCE.
2) PROVIDING ON-SITE, HANDS ON MINISTRY AT APPROPRIATE TIMES:  This is a learned concept.  .  When a chaplain is on a patrol with his troops, or riding along in an Armored Personnel Carrier (APC) very little formal or informal ministry takes place.  However, because he/she was present ministry will be accomplished during the “down periods”.  For example much of my ministry with the CAV. Squadron was accomplished after the unit "loggered –up" for the evening.  This is when I went around the perimeter to talk with the troops, sometimes pray with them, and sometimes have short devotions/Bible reading.  Quite often Troops appreciate the chaplain praying with them before they go on a move out.  I know of one chaplain who, prior to the unit beginning the mission went to each vehicle and, in many cases, individuals, and prayed asking God’s protection, etc.  In many cases he placed his hand upon their head and asked God’s blessing on the individual.  Feedback was very positive.
3) MINISTRY TO THE WOUNDED AND DYING:  It is rare that a wounded or dying troop does not desire  a chaplain presence.  Having said that, the ministry style of the chaplain is very important.  No matter the degree of urgency, it is wise to be sensitive to the “troops” desires, and if possible, to be aware of his /her religious practices/beliefs.   For example, it is appropriate to say:  I would like to pray with you and for you if that is okay with you.  Also, the non-wounded, in more cases than not, want the chaplain to minister to their wounded buddy.  When they are aware that the chaplain is in the area, almost without exception, they will request the chaplain’s presence.  OBSERVATION:   it is very important for the unit chaplain to have a working knowledge of the basic doctrines of all major faith groups.  For example, protestant chaplains need to understand the unique aspects of ministering to a dying or wounded  Catholic, Jewish, Orthodox, or  Muslim service member.  
4) MEMORIAL SERVICES:  It has been my observation that a unit is not completely ready to return to combat until  the dead from the previous battle have been properly honored, remembered and memorialized. The process of unit emotional closure begins with the memorial service. Memorial Services, properly administered and accomplished are an extremely important morale factor in the life of a unit.  OBSERVATION:  Chaplains, in most cases, need additional training in this area.  Quite often memorial services are confused with a funeral service.
5) HOSPITAL VISITATION:  Pastoral care to the wounded is of utmost importance.  The patient wants a visit from the unit chaplain.  He/she is anxious to hear about the unit and also, normally looks upon the unit chaplain as his/her pastor.  That is the person who, in the eyes of the patient, is credible.  Also, unit members are anxious to hear about the status of their wounded buddy.  It was my routine to be in the field with the unit from Sunday Evening through Saturday morning.  I then went back to the base camp and made pastoral calls on the hospital patients, conducted worship service (s) for support/headquarters personnel and  then returned to the combat “field” .  Almost without exception the troops were anxious to hear about their wounded buddies and various other types of information which I gained as a result of being in the “rear area.”.  
6) ASSISTING THE COMMANDER IN SETTING A HIGH MORALE CODE.  I am of the opinion that the Viet-Nam War left a large number of “troops” with severe guilt and psychological problems.  One of the primary reasons for this was because so many broke their morale code. (In a significant number of cases this was advocated by the unit leadership personnel.) This took place not only in their personnel behavior, but also, in the manner in which they treated the enemy.   As a result of my Viet-Nam experience I became very much aware that a chaplain has a strong responsibility to assist the unit leadership in personnel in setting and establishing a morale code that brings out the best in the troop rather than the worst.  When I served as the CENTCOM chaplain (Desert Shield/Storm) I regularly addressed this issue.  
7) NON-TRADITIONAL DUTIES/MINISTRY OPPORTUNITIES FOR THE CHAPLAIN:  There are a number of non-traditional ministries that have the potential of leading to meaningful traditional ministries and pastoral care opportunities.  For example, during my tour with the CAV Squadron in V-N the Commander requested that I be responsible for planning troop recreational events between combat missions and/or during the R&R periods of time.  Not only was this program a significant morale builder, it also had a positive impact on my relationships with the troops and ultimately, ministry.   During Desert Storm the Command was not prepared for the tons and tons of Any Service Member mail that was mailed to the troops by people throughout the nation.  I was asked by the J-1 to assist in solving the problem by having chaplains “carry the mail” when possible.  Consequently, the chaplains delivered tons of mail, packages, etc.  In my opinion, it provided great assistance to the command, increased morale, and enhanced the relationship between the unit and the chaplain….a humanitarian type of ministry that had the potential of enhancing traditional ministries.
8) TRADITIONAL COMBAT (worship and Liturgical) MINISTRIES:  Although the style of ministry in a combat setting is much different than in a Garrison setting, it is still of great importance to conduct worship and liturgical (serving the sacrament, conducting baptisms) ministries.  One of the lessons learned is to conduct worship services on a smaller scale.   It is not unusual, in a combat environment, to conduct worship services for 2 to 5,6, or 7 people.  Serving the sacrament/Lord’s Supper is very important to many individuals during combat since many of us believe the sacrament is for “believers” it was an appropriate time to communicate the Gospel  of Grace to the “troops.”
9) EVANGELISM:  The ministry of Evangelism is a bit controversial within the Chaplain Corps.  However, for an evangelical chaplain who believes he/she is called to be an instrument in communicating the Gospel of Grace to service members and assist them in coming to faith in Jesus Christ, combat ministry provides numerous opportunities.  It has been my observations that people often reject the conviction of the Holy Spirit until they are confronted with an experience that is beyond their personal control.  Combat often causes the service member to come to terms with his/her own immortality.  Consequently, ministry of presence and chaplain availability during combat operations often results in communications and discussions about eternal matters with the troops .  

Colonel Dave Peterson