Chaplains' roles in military worship, counseling, and denominational ministry representation

¶ … Jesus' Name

John D. Laing asks an important question when he raises the question of what military chaplains can do in Jesus' name. He focuses particularly upon evangelicals. To answer the larger theological question of whether or not evangelicals can serve as military chaplains while still remaining true to their conservative biblical beliefs/evangelistic commitments, this essay will examine specifically the issues raised in chapters six and seven.

Both chapters six and seven both speak to tandem issues, namely the War on Terror and the ability of military chaplains to minister to the needs of troops affected by their wartime experiences.

Certainly, no one who has experienced the trauma of living (and surviving) in a combat environment can return home the as same person who left home. Whether physically, mentally, or even spiritually wounded, their grief and loss are profound. The have lost their innocence, their previous sense of self, and the loss of what they felt previously to be their spiritual "compass." They now feel spiritual confusion and the lost sheep seek their shepherds in the chaplaincy. Indeed, some have even called upon the U.S. military to employ the chaplaincy as a weapon. Major Ieva calls openly for the leveraging of religion as an element of national power. He further argues that the alignment of a military chaplains' faith with influence on audiences can serve as a technique for U.S.

Forces to employ in current campaigns against religious extremism (Ieva).

Chaplains need to be sensitive to the fact that the wounds that many of the service members bring back are spiritual wounds. The wounds may not be obvious, but they are life-altering, and can be life-threatening, leading even to suicide or homicide. Post-traumatic stress disorder (PTSD) is a particular problem where the combat experience continues to haunt the service member leading them to relive the combat environment.

In chapter seven, we really see the major issues raised that so trouble the pluralistic environment of the U.S. military as a hegemonic power, that is, in the chaplain's role as counselor. The social emphasis that is in vogue today regarding "pluralism," "multiculturalism" and the "war on terror" places renewed demands on military chaplains, pressures seldom ever faced in the past (at least simultaneously. As the military war, chaplains have became skilled in "wearing many hats" as conscientious objection counselors, drug abuse counselors and so on. Certainly, outside of the emergency room, it is hard to think of anyone else who has had such a varied amount of different issues on their plate. However, as we see the evangelical chaplain sitting the counselor's chair, it is hard to imagine that somehow they can leave their world view and personal relationship with Jesus behind. The evangelical chaplain brings his toolbox and Laing certainly has no apologies about what is in it. He thinks that the balancing act can be maintained.

However, what do the regulations say? There are a dizzying array of them, but the selection of AR 165-1, the U.S. Army regulations on military chaplaincy are a good start. In the regulation, it is explicitly stated that "Chaplains operating in..situations will not be used as occasions for developing missionary opportunities or proselytizing (Army Regulation 165 -- 1