(BOLC) The Professional Ethic of the Army Chaplain

​ The Professional Ethic of the Army Chaplain
            Based on our readings for this paper, the primary piece of knowledge which I gleamed regarding the professional ethics of the Army Chaplain is that, since the earliest origins of military chaplaincy here in America, the ethic has always been, and will continue to be, unchanged.  The Chaplain must always be almost inconceivably flexible.  This is unchanged from the American Revolution all the way down to the article about Desert Storm.  The Chaplain must be inexhaustibly compassionate toward his soldiers.  They must never cease to care for them, spend time with them, and place the safety and goodwill of their soldiers above their own.  The final thing I gleamed from the reading was that the Chaplain must be invariably present with their soldiers.  With these three characters, the Chaplain can expect to retire from this unique ministry with much spiritual fruit to show for it.
            The first characteristic of the chaplain is that they must be inconceivably flexible.  The reason I chose this word “inconceivable” is because, in reading about these chaplains, it is something totally and completely foreign to civilian ministry.  The chaplain must be prepared both to perform ministry on a dime, as well as completely abandon ministry on a dime.  In one of our articles, the author describes the chapel service by saying that “it could be suddenly interrupted by a surprise attack, or hasty preparation for battle” (Vol 2, pg. 97).  This quality is one that is unique to the setting of the military chaplaincy setting.  How does this translate into an “ethic”?  To me, this entails that the Army chaplain must understand, even more so than the civilian clergyman, that the ministry is not at all about himself.  This ministry is strictly for God and for soldiers.  This humility is a key ethic of the Army chaplain which, if he does not have, he will never see fruitful ministry take place.
            The second characteristic of the Army chaplain, and, in my opinion, the most important, is that they must be inexhaustibly compassionate toward those soldiers.  This will certainly deplete them of most of their spiritual resources and energy – and this is exactly why their compassion must be inexhaustible.  The readings provided plenty of examples.  Chaplains must continuously be making rounds among the sick and wounded (Vol 1, pg. 172), they must accommodate even the smallest minority to ensure that their spiritual needs are met (Vol. 3, pg. 189), and they must place the lives and welfare of their men before their own (Vol. 4, pgs. 128-130; 148).  The best example of this characteristic can be found in the “four chaplains”.  These men gave up their life preservers, gloves, and various items so that others might survive.  All the while that they were doing this, they were encouraging men and women who were screaming with terror – such is a fantastic example of inexhaustible compassion.  How does this translate into ethics?  Often times, this compassion translates into leadership.  Moral courage lays the most solid foundation for inspirational leadership.  The best example of this comes from Chaplain Haney, a Medal of Honor winner from the Civil War.  Haney, on the road to Vicksburg, notices that many wounded men are left completely neglected because of a drunk doctor!  Haney then not only treats their wounds as best he can, but he also confronts General Sherman about the problem.  Sherman initially responds in anger, but Haney, compelled by his inexhaustible compassion, persists and the men end up receiving treatment (Haney, pg. 11).
            The final characteristic of chaplains is that they must be invariably present with their soldiers.  Absentee chaplains have soldiers who are dry spiritually, whereas chaplains who practice a ministry of presence have soldiers who know that they can continually be replenished.  The most powerful example of this characteristic is embodied in Emil Kapaun.  Chaplain Kapaun, in the early days of the Korean War, lost his jeep.  This, however, was not going to slow down this man.  He soon found a bicycle and, as one soldier put it, “covered our units as few other Chaplain I know” (Vol. 5, pg. 82).  When Kapaun was later imprisoned with his men, his ministry of presence continued.  For six months in prison, Kapaun was invariably present with his men when they needed him most.  Men were dying of starvation, and Kapaun would steal food for them.  Men were in desperate need of comfort, and Kapaun was there to provide it for them (Vol. 5, pg. 83).  Former prisoners said of Kapaun that “he was able to inspire others so that they could go on living – when it would have been easier for them to die” (Vol. 5, pg. 83).  This characteristic translates to the ethic of loyalty.  In my mind, the Chaplain should be the most loyal soldier in all of the Army, and, as a byproduct, inspire that loyalty in others.  This loyalty to both God and man is impossible, however, if a Chaplain is not invariably present with his men.