In Jesus' Name

Evangelicals and Military Chaplaincy

Laing

• Publisher: Resource Publications
• Year: 2010
• ISBN:
  9781498271820
• Topic: Theology & Religion
• Subtopic: Religion

Can military chaplains pray in Jesus' name? Are they allowed to share their faith openly? Are evangelical Christians persecuted in the military? Does the general prohibition against proselytizing in the military violate soldiers' Constitutional rights? Are liberalism and/or universalism implicitly endorsed by the military and political leadership as the preferred religion of the United States government? In this timely and important book, John Laing draws upon his knowledge as a professor of theology and philosophy and his experience as an Army chaplain in order to address these questions and more, with a view to answering the larger theological question of whether evangelicals can successfully serve as military chaplains while remaining true to their conservative biblical beliefs and evangelistic commitments. While the book is primarily written for those involved or interested in military chaplaincy, it has a broader appeal, as the issues discussed are relevant to all areas of chaplaincy: healthcare, institutional, public service, campus, and marketplace.

1

“For God and Country”

The Role of the Military Chaplain

The blessing and protection of Heaven are at all times necessary, but especially so in times of public distress and danger.

—General George Washington, requesting a chaplain for each regiment in the Continental Army

Introduction

The U. S. Army uses several slogans to describe the nature of the work and ministry of the Army chaplain. Perhaps the best-known is the official motto of the Army chaplaincy, Pro Deo et Patria, the Latin of “For God and Country.” These four words are meant to summarize the dual role of the chaplain as one who ministers in the context of service to country. It has often been pointed out that “God” comes first in the slogan, and that this indicates our primary mission and loyalty (i.e., to God), though unfortunately this is not always the case with all chaplains. Nevertheless, the point is meant to embody the values and goals of the military chaplaincy as a whole—to serve God by ministering to those who dedicate their lives to protect the freedoms and interests of our country.

Chaplaincy is a unique form of ministry. When seminary students or interested parishioners have asked me about my duties or functions as a military chaplain, I have often playfully described it as part pastor, part psychologist, part traveling evangelist, part teacher/professor, part cheerleader, part political strategist/advisor, and part marriage counselor. This, of course, is something of an overstatement as there are competencies in the aforementioned list in which few chaplains have expertise (e.g., most chaplains engage in pastoral counseling, but not psychotherapy), but it does hint at the multi-faceted work involved in the chaplain ministry. In this way, then, it is to be distinguished from pastoral ministry in a local church. As diverse as chaplaincy work can be, even within a particular form of chaplaincy, perhaps its most unique aspect has to do with the context within which that work is conducted. That is, while chaplains certainly are first and foremost ministers or clergy, they nevertheless serve secular institutions with secular purposes.

One of the issues that has proven somewhat controversial in my own denomination in recent years has been the question of the relationship between chaplain ministry and pastoral ministry. The North American Mission Board, the endorsing agency of the Southern Baptist Convention’s chaplains, has determined that it will no longer endorse women to chaplain ministry in the military, as this has been deemed too close to pastoral ministry about which the denomination as a whole has agreed should only be conducted by men.1 As noted above, chaplaincy certainly involves work that is similar at times to that of the local pastor, yet it is also clearly distinct at times. In setting forth the difference between chaplains and local pastors, Paget and McCormack note the unique locus of authority and the unique clients of chaplains:

Community clergy usually minister to a group of people who have like or similar religious beliefs and who share many common cultural identities—language, geographic location, socioeconomic status, or ethnic identity. Chaplains, on the other hand, usually minister to a group of people of many different religious beliefs or no beliefs at all. These people usually represent diverse cultural identities, including those of education, profession, and political persuasion. Community clergy are given authority by a congregation or ecclesiastical body, whereas chaplains are given authority by the institution that employs them in addition to the ecclesiastical body that endorses them. And community clergy usually minister in a house of worship while the chaplain usually ministers in the marketplace—venues not usually considered ‘religious.’2

While there surely are differences between parish ministry and chaplaincy, and while it must be admitted that the Bible refers primarily to pastors when it discusses clerical qualifications and responsibilities, there is nevertheless a biblical basis for chaplain ministry. It is to this that we now turn.

Biblical Basis for Chaplaincy

It would be the height of hubris to suggest that one could, even in a book-length treatment, offer a complete biblical basis for chaplaincy. However, there are some themes and specific texts found in the Bible which are particularly relevant for addressing those issues unique to chaplaincy ministry. Taking ministry outside the walls of the church is certainly biblical—many prison and hospital chaplains have heard the call of God on their lives in the words of Jesus regarding the separation of the sheep and the goats and the rewards for those who took ministry to the needy (with whom Jesus personally identified): “For I was hungry and you gave Me something to eat; I was thirsty and you gave Me something to drink; I was a stranger and you took Me in; I was naked and you clothed Me; I was sick and you took care of Me; I was in prison and you visited Me” (Matt 25:35–36, HCSB). The guiding principle for chaplains here is the two-fold belief that what we do for others we do for Christ, and that we must be proactive in taking God’s Word, grace and love to the very persons we may be inclined to overlook or who may not come (for whatever reason) to a local church worship service.

In addition to this teaching, though, is the very ministry of Christ himself, which (at least in the gospel accounts) was characterized by his active seeking out of persons in need of ministry. Even though Jesus spoke in the synagogues on occasion (Matt 4:23; Luke 13:10), he primarily conducted his ministry out among the people, preaching on hillsides (Matt 5:1f.) and plains (Luke 6:17f.); from a boat on the Sea (Luke 5:1f.) and in the Judean wilderness. He went “into the trenches” with his ministry, choosing to focus on those who might not regularly attend synagogue and read Torah, even drawing criticism/censure for eating with tax collectors and sinners (Mark 2:16; cf. Luke 5:29–30; Matt 9:10–11) and allowing women of questionable character to touch him (Luke 7:39). As Jesus noted, he came not to call the righteous, but the unrighteous (Mark 2:17; cf. Matt 9:12; Luke 5:31), and he focused his time and energy in that effort. So Jesus’ teaching and example point to a principle of taking ministry to the people, and this is the primary thrust behind chaplaincy ministry. But the connection to military ministry is admittedly vague at best. There are other examples of ministry in the Bible that lend themselves better to military chaplaincy.

The two roles/functions of ministers in the Bible that seem to most closely approximate chaplaincy ministry are the Levites who carried the Ark of the Covenant and accompanied the Israelite army into battle, and the court prophets. Each of these groups had its successes and failures; its unique opportunities for spiritual leadership and its dangers for falling into false belief.

The story of the Israelite conquest of the Canaanite city of Jericho is perhaps the best known in which the Levites’ activity with the army is highlighted (Josh 2). Children in churches have learned the story from their earliest years through songs like, “Joshua fought the battle of Jericho” and even videos in which French-speaking English peas hurl grape slushies upon the unsuspecting Israelite gourds, asparagus, and cucumbers. The biblical account is more serious, but still includes some unorthodox military maneuvers.

The inhabitants of Jericho had heard of the Israelite escape from Egypt and the subsequent destruction of Pharaoh’s army in the Red Sea, in addition to the victories of the Israelites over the Amorites on the West bank of the Jordan (2:9–11). As a result, they were afraid, were on high alert, and took additional defensive measures by closing the city to all traffic (6:1; cf. 2:2–3). The Bible makes it clear that the city was a formidable stronghold, and archaeological evidence suggests that the walls of the city stood as high as 30 feet.3 The time and expense required to attack such a fortress was often prohibitive, and the potential for loss of life in a siege was great. In fact, there are cases of sieges in the Ancient world taking years, since armies frequently had to withdraw in order to plant and harvest crops. Thus, the conquest of Jericho was a daunting task for the largely nomadic Israelite people.

However, God had a plan to expedite the conquest by removing the walls without the use of battering rams or siege works. Instead, the soldiers and priests were commanded to march around the city blowing trumpets and carrying the Ark of the Covenant. Specifically, a contingent of at least eleven priests (a minimum of four to carry the Ark and seven to walk in front of it blowing trumpets), along with both forward and rear details of soldiers, were to march around the city once a day for six days (6:8–9). On the seventh day, they were to march around the city seven times and the priests were to give a prolonged blast on the trumpets. At that time, Joshua would command the people to shout, and the city walls would collapse. The soldiers would then enter the city and kill all the inhabitants (except Rahab and her family). This, we are told, is exactly what happened (6:11–21).

This story is sometimes highlighted in discussions of the biblical basis for military chaplaincy, presumably due to the prominent role of the priests in the battle; but it is a mistake to view the Leverite role here as normative. Some military commanders have viewed the placement of priests at the front of the Army as a paradigm for eliciting God’s favor in war. The Nazi military leadership used this supposed divine obligation and the concomitant effect of the chaplain’s presence on morale at the front lines as the justification for what has come to be known as “Uriah’s law,” which ordered German chaplains to the places with the most ferocious and fierce fighting.4 With the chaplain at the front, God would protect the soldiers and the soldiers would be encouraged to drive forward with the attack. However, the practice of viewing the chaplain as a holy accompaniment, similar to the role of the Ark at Jericho, does have some potential pitfalls. Two in particular come to mind.

First, those whom the chaplain serves can come to see him as a sort of good-luck charm. In my years as a chaplain, I have had many soldiers and officers joke about wanting to be close to me when the “balloon goes up.” While most are half-joking, it is clear that there is a prevalent view among the populace that God will somehow show me (and those in close proximity) special favor for protection in times of conflict. In fact, one commander made it clear to me that he literally wanted me by his side at all times in the combat zone. When comments of this sort are made, I have found it helpful to remind folks that God can provide protection to a singular individual while withholding protection (or worse—executing judgment; He can make lightning strike with pinpoint accuracy) from those in the same locale, and that many godly people, more godly than myself, have died at the hands of evil men. After all, one need only consider the crucifixion of Jesus to recognize that godliness does not ensure divine protection from evil and suffering. In addition to being in error, this view (of the chaplain as holy amulet) opens the door to two spiritual problems.

One of the dangers of this line of thinking, whether on the part of the command or the lowest ranking soldier, is that it can sometimes lead to reckless activity on the mistaken assumption that God will supernaturally protect our soldiers because of the chaplain’s presence.5 Commanders may be inclined to choose the more dangerous course of action, or soldiers on the front lines may take greater risks in the face of enemy fire. But the more common, and arguably more dangerous, aspect of this error is the spiritual problems it may elicit. It may detract from devotion to God. Paradoxically, as reverence of God’s minister increases, reverence for God can diminish as individuals begin to focus on man rather than the Lord. Holiness, which can only properly be ascribed to God (and then derivatively to things/persons associated with or connected to Him) begins to be ascribed to a man. As this shift subtly takes place in the minds of the people (in this case, soldiers), devotion to God is displaced. The chaplain may find that the soldiers he ministers to place their faith in an object (i.e., him) instead of the Lord. This is exactly what happened with the Israelites and the bronze serpent after God delivered them from snakes (compare Num 21:6–9; 2 Kgs 18:4).

Second, a related problem can arise in the mind of the chaplain as he is constantly identified (more often by others) with God, holiness and truth. He can develop a sort of spiritual arrogance as others continually show deference to him because of his supposed holiness. As the chaplain is revered as the “man of God,” he can begin to see himself as set apart, not for service, but for recognition or honor. Such an attitude, of course, can lead to tragic consequences. One only need consider the story of the Levite Uzzah, whose job was to carry the Ark. When one of the oxen pulling the cart (on which the Ark sat) slipped, Uzzah reached out to stabilize the Ark and grabbed it. He was instantly struck down. David was angry with God for killing Uzzah, but we are told the reason for Uzzah’s death: irreverence (2 Sam 6:7).6 It is clear, then, that Uzzah began to see his own role as equal in importance to the Ark, perhaps more important. While the Ark itself held no special powers, it was Uzzah’s attitude toward the things of God that endangered him—he saw his own role as vital to God’s program, but this is simply not the case. God is able to accomplish His goals with or without our help. It is vitally important that we chaplains resist the temptation to see ourselves as necessary to God’s work or as needed by God, and to instead maintain a sense of humility and awe at the prospect of serving the Lord in the ministries for which He has called and equipped us.

In addition to the potential for spiritual problems engendered by this use of the story of Jericho, it should be noted that the identification (or even comparison) of the Levites’ work in the Israelite army with the modern military chaplaincy is specious at best. It is true that the Levites carried the Ark and led the Israelite army into battle on some occasions, and that the Ark seemed to have served as a sort of rallying mark for the nation (Josh 3:3). However, it is important to note that these activities were not the norm for the Israelite army or even the conquest of Canaan. In fact, it seems that the activities at Jericho were unique for religious reasons.

Jericho was the first city attacked in Canaan. As such, it served as a symbol of God’s determination to give the land to the Israelites and of the Israelite ...

Table of contents

• Title Page
• Preface
• Chapter 1: “For God and Country”
• Chapter 2: “In Jesus’ Name”
• Chapter 3: “Separation of Church & State”
• Chapter 4: “Nurture the Living, Care for the Wounded, and Honor the Dead”
• Chapter 5: “Perform or Provide”
• Chapter 6: “A New Kind of War”
• Chapter 7: “With All Your Heart, Soul, Mind, and Strength”
• Chapter 8: “Preach the Word”
• Bibliography