2 The Chaplain Corps Journal Summer 2015 3

The Chaplain Corps Journal is a semi-annual publication of The Chaplain Corps Journal: The Professional Bulletin for Religious Support (ISSN the United States Army Chaplain Corps and the U.S. Army 1542-8907) is the official professional journal of the U.S. Army Chaplain Corps. The Chaplain Center and School. Chaplain Corps Journal is a digital publication (http://www.tinyurl.com/CHJOURnal or http://cdm16040.contentdm.oclc.org/cdm/landingpage/collection/p16040coll4) Editor-in-Chief archived at the Combined Arms Research Library at Fort Leavenworth, Kansas The Commandant of the U.S. Army Chaplain Center and produced by the authority of the Chief of Chaplains of the United States Army and School and under the command of the United States Army Chaplain Center and School at Fort Jackson, South Carolina. The Chaplain Corps Journal is a peer-reviewed Managing Editor professional journal following a double-blind method of peer-review. Chaplain (Col.) Peter Sniffin, Deputy Commandant of the U.S. Army Chaplain Center and School The Chaplain Corps Journal presents professional information, but the views expressed herein are those of the authors, not the Department of Defense or its Senior Editor elements. The content does not necessarily reflect the official U.S. Army, the U.S. Chaplain (Lt. Col.) Michael A. Milton, USAR Army Chaplain Corps, or the U.S. Army Chaplain Center and School positions, and does not change or supersede any information in other official U.S. Army Editor Ms. Julia Simpkins publications. Authors are responsible for the accuracy and source documentation of material they provide. The Chaplain Corps Journal reserves the right to Editorial Board of Review edit material. Chaplain (Col.) Mark Nordstrom, Chairman This medium is approved for the official dissemination of material designed to keep Chaplain (Col.) Jeffrey Voyles, Chaplain (Lt. Col.) Brian individuals within the Army knowledgeable within their areas of expertise for the P. Crane, Book Review Editor, Chaplain (Lt. Col.) Shmuel purpose of enhancing professional development. Felzenberg, Chaplain (Maj.) Renee Kiel, Chaplain (Maj.) James Fisher, Mr. Steve Hoover The Chaplain Corp Journal follows the Associated Press Stylebook for military abbreviations. Design Mr. Shane Whatley Distribution restriction: Approved for public release.

By order of the Secretary of the Army: Photographic Support Sgt. 1st Class Jonathan Watters Raymond T. Odierno General, United States Army Chief of Staff

Official:

Gerald B. O’Keefe

Administrative Assistant to the Secretary of the Army Content

08 The Chaplaincy in War U.S. Army Chaplain Corps recipients of the 14 38 Distinguished Service Cross and Silver Star.

16 Examining Chaplain Wellness Who takes care of the Chaplain? 22 Army Chaplains at War The Sacrifice of the Four Chaplains in Context. 32 The Future of the Chaplaincy The Future of Chaplain Ministry in the United States Armed Forces. 08 38 Casualty of Combat: Garrison Doctrine Chaplain Moellering addresses the shifts in Chaplain Corps doctrine throughout the last 20 years.

43 Professionalism in the Chaplaincy Chaplain Berger addresses the intersection of faith and ethics as a Military Chaplain. 54 The Virtuous Chaplain An adaption of a graduation speech by Chaplain (Col.) Mark Nordstrom. 60 Beyond the Pulpit A Case Study of a Chaplain Ministry in a U.N. 32 43 Peacekeeping Mission. 66 Book Reviews

16 60 6 The Chaplain Corps Journal Summer 2015 7

Commandant’s CSM’s Welcome

Welcome The mission of bringing God to Soldiers and Soldiers to God is fundamentally a team effort in the Army and in our Chaplain Corps. Thinking about how to make that team work effectively to meet the commander’s intent and, thus, We welcome you to this Summer “The Military Chaplain Review”), but East or conducting mass in a chapel how to serve Soldiers and their families more completely, calls for constant issue of The Chaplain Corps Jour- represent an unbroken tradition of at JROTC, or any of the many other reflection. At the center of this paradigm is the role of the Chaplain Assistant. nal. The theme of “Chaplaincy in thoughtful, engaging, professional places we do our ministries, the Army Command Sgt. Maj. Boris Bolaños Some questions you may consider in your reflections about that pivotal rela- U.S. Army Chaplain Center & School War: Past, Present, and Future” has publications by and for our corps. Chaplain Corps conducts religious tionship might include: Command Sergeant Major provided some good responses for I hope you can check them out at services for our Soldiers and their this publication. Writers in our corps our digital shelf on the Combined families. Thinking about that role • Are we taking the time to build our Unit Ministry Team • Am I empowering my Chaplain Assistant to make de- have contributed peer-reviewed Arms Research Library at Fort Leav- and reflecting on it professionally is and getting to know each other personally and pro- cisions and take initiative when I am not present? articles on this theme ranging from enworth. The other thing that I want important and will be our Journal’s fessionally (Team Building)? the tactical—the presence of the to share with you is how our journal mission next time. You will be receiv- • Are there other areas of training and development Chaplain in combat patrol teams—to is coordinating with other initiatives ing a “call for papers” from our senior • Have I delineated clear roles, responsibilities, job de- that I can professionally support our Chaplain Assis- the strategic—articles on the future in our corps and USACHCS to sup- editor in the coming weeks. I hope scription, and expectations of my Chaplain Assistant? tant? If I can’t provide, can an NCO on our technical of Chaplains in war and the cultural port the Chief of Chaplains’ mission. that you will consider contributing to chain make it happen? shifts that impact our work in today’s Beginning in our next issue we will the Chaplain Corps Journal. • Have I taken the time to explore my Chaplain Assis- environment. We are honored to be spotlighting an article written by tant’s strengths, weaknesses, talents, skills, abilities, • Who is mentoring and coaching your Chaplain Assis- have a guest writer for this issue, Eric one of our Chaplain Captains Career Pro Deo et Patria! and experiences? tant to become a successful NCO and future leader in Patterson, a subject matter expert on Course (C4) students. This article will our Corps? religion in foreign policy and Dean of have been selected by our C4 cadre • Am I serving as a conduit for my Chaplain Assistant to the School of Government at one of as the outstanding contribution from grow and develop into the Soldier, leader, and NCO • Does my public ministry demonstrate the value of the our leading universities. that particular course. We really look Chaplain (Col.) Lamar Griffin that he/she is called to be? UMT or not? forward to bringing you the reflec- U.S. Army Chaplain Center & School Commandant As we publish this issue, there are tions and insights of Chaplains from As I read through this issue of our Chaplain Corps Journal, I am made even two items that I want to address in that stage of the career progression. more aware of the significant role Chaplain Assistants play in ensuring my column relative to our journal We believe that hearing from our success for the UMT both in peace and war. This is not a self-aggrandizing and its possible usefulness to you Chaplain captains is essential for What is the role of the Chaplain or self-justifying statement. Rather, it is a living reality. What is the role and our colleagues in the Army creating a well-rounded Journal that in war: past, present, and of the Chaplain(s) in War: Past, Present, and Future? The answer to that Chaplain Corps (and in respective reflects the “generations in commu- question, our theme for the issue, will always include the critical role of future? The answer ... will always sister-service Chaplain Corps). First, nity” in our corps. the Chaplain Assistant. Just ask a Chaplain who has been there for them I want to draw your attention to include the critical role of the through thick and thin, and they will tell you. the fact that we are now providing Our next issue will be focusing on the Chaplain Assistant. digital publishing for archived edi- Chaplaincy and worship. Whether Welcome to the issue. Read deeply! Think critically and apply the lessons tions of our journal. These editions leading in worship from a vehicle in learned to serving Soldiers and families in your own ministry. were known by different names (e.g., an area of operation in the Middle Pro Deo et Patria! 8 The Chaplain Corps Journal Summer 2015 9

The Chaplaincy in War: U.S. Army Chaplain Corps Recipients of the Distiniguished Service Cross and Silver Star

Mark W. Johnson, Ph.D. Historian, U.S. Army Chaplain Corps 3 June 1944 Chaplain Lawrence Deery, recipient of three Silver Stars, conducts services aboard USS Ancon (AGC-4), the command ship for the assault on Omaha Beach The belated, posthumous awarding of the Medal of Honor to (Major General Clarence Huebner, CG of the 1st Infantry Division, is seated third Korean War-era Chaplain Emil Kaupan, in April 2013, sparked from left). Three days after this photo was taken, Derry landed in the first wave at renewed interest in Chaplain Corps recipients of America’s Omaha with the 16th Infantry Regiment. Photo courtesy of the National Archives. highest award for valor. Kaupan and his seven comrades who received the Medal of Honor occupy a revered place in the Chaplain Corps’s pantheon of members who have been Chaplain Corps Recipients an engagement in Mindanao, Philip- not one but two DSCs. Chaplain decorated in combat. of the Distinguished pine Islands, on May 2, 1902, Chap- (1st Lt.) Julius J. Babst, assigned to No fewer than 280 other members of Service Cross lain Rice received the DSC for “aiding the 23d Infantry Regiment of the 2d But that pantheon of valor consists of many more Soldiers 3 the Chaplain Corps (277 Chaplains and the wounded under heavy fire from Division, earned his first DSC in June than just the corps’s eight Medal of Honor recipients. From the enemy,” all the while with “utter 1918 at Chateau-Thierry, France, as 3 Chaplain Assistants) have received the Barring any unforeseen errors, the the Army’s operations in the Philippines at the turn of the by-name list of Chaplain Corps disregard for his personal safety.”2 he “displayed exceptional bravery Distinguished Service Cross or Silver last century and continuing through the World Wars and the Distinguished Service Cross recipi- and devotion to duty by repeatedly The difference between 48 DSC Star, America’s second- and third- wars in Korea and Vietnam, no fewer than 280 other mem- ents is complete and accurate. The going out from the first-aid station of awardees and 49 DSC awards is due highest awards for valor under fire. bers of the Chaplain Corps (277 Chaplains and 3 Chaplain Department of Defense maintains his battalion to care for the wounded, to a Chaplain in World War I receiving Assistants) have received the Distinguished Service Cross or an official list of American service and voluntarily exposing himself to Silver Star, America’s second- and third-highest awards for personnel who have earned the DSC.1 valor under fire. Something that has been sadly lacking in Performing a search in the list for the the archives of the Chaplain Corps is a consolidated and au- keyword “Chaplain” reveals that 48 thoritative list of Chaplain Corps recipients of these two hon- members of the Chaplain Corps have ors. This article is a first step toward rectifying that short- been awarded a total of 49 DSCs. The coming, although much work remains to ensure all awardees first member of the Chaplain Corps to are accounted for. What follows is a narrative that provides earn the DSC was Chaplain George D. information on the status of research and highlights some Rice, regimental Chaplain of the 27th notable recipients (of the Distinguished Service Cross first, Infantry; his was also the corps’s first France, 1918 followed by the Silver Star), a table that details the number Chaplain Julius J. Babst is the only member of the award for valor subsequent to the Chaplain Corps to receive the Distinguished Service Cross of awards received by conflict, and finally a by-name list of four Medals of Honor that Chaplains with Oak Leaf Cluster. Photo courtesy of the Archival award recipients. earned during the Civil War. During Collection of the Naper Settlement, Naperville, Illinois. 10 The Chaplain Corps Journal Summer 2015 11 terrific artillery and machine-gun fire The civilian was Murray Bartlett, a was seriously wounded while Chaplain Corps Recipients of A number of Chaplains received the turning to the hospital, he aided the to administer the last sacraments Harvard graduate and holder of a in close proximity to the the Silver Star Silver Star on multiple occasions. over-worked medical staff by prepar- to the dying. At imminent risk to his doctor of divinity from the University front line. His cheerful, heroic Nine times during World War II, and ing casualties for treatment and ad- own life, he worked to improve the of Rochester; he had also served as energy and indifference to Current research into Silver Star once each in Korea and Vietnam, ministering anesthetics to the most conditions at the aid station, and dean of the Protestant Episcopal personal danger exerted a recipients is a work in progress. The Chaplains received the Silver Star painfully wounded, working steadily fearlessly conducted burial services Cathedral in Manila (1908-1911) and profound effect upon the Department of Defense maintains with Oak Leaf Cluster. One of the until the following morning. The under fire.”4 Babst did not stop as the first president of the Univer- morale of the men of his regi- an official roster of Silver Star recipi- double Silver Star awardees is also final sentence in Borneman’s award there; he earned an Oak Leaf Cluster sity of the Philippines from 1911 to ment and inspired them to ents only for awards earned in the the highest-ranking Chaplain ever citation sums it up nicely: “By his for his DSC four months later during 1915.6 Bartlett wanted to serve as many deeds of gallantry and post-9/11 era. The Military Times to be decorated for valor, Chaplain gallantry in rescuing and caring for action near St. Etienne: an Army Chaplain in World War I, but supreme devotion to duty.8 in its “Hall of Valor” maintains the (Lt. Col.) John K. Borneman, who the wounded, Chaplain Borneman his application was denied because most extensive list of Silver Star was the regimental Chaplain of upheld the finest traditions of the Chaplain Babst showed the 46-year-old Bartlett was beyond Murray’s application to become recipients available online today,12 the 60th Coast Artillery Regiment Corps of Chaplains.” He earned a magnificent courage in car- the maximum age. He found an- a full-fledged Army Chaplain was but even this collection of data is (Anti-Aircraft) during the desperate second Silver Star on May 6, 1942 ing for the wounded under other route to military service due finally approved in November 1918, far from complete. After searching defense of the Philippines, in 1941- for similar actions, and it was noted heavy fire, having personally to the fact that the Army was woe- but the Armistice occurred before through Hall of Valor (again using 1942. His first Silver Star resulted that Borneman “made a memorable administered to over 50 of- fully short of Chaplains during World his status could become official. “I a keyword search for “Chaplain”), from actions on April 15, 1942, when contribution to the gallant defense ficers and men; also assuring War I. A number of civilian agencies, consider by all odds the best thing sorting through the newly digitized a Japanese artillery barrage caused of Corregidor.”13 Corregidor’s de- their evacuation. He showed such as the Red Cross and Salvation I ever did was trying to enlist in the Chaplain Corps archives, and check- heavy casualties at the west portal of fense did not last much longer than remarkable devotion to duty Army, took up the slack by arranging Army,” Murray later recalled. “The ing other online and print resources, I Corregidor’s Malinta Tunnel. Chap- Borneman’s second round of heroics, by refusing an opportunity for volunteer civilian clergymen to only really unpleasant feature was have identified 138 awardees. These lain Borneman carried one of the for the island fortress surrendered to attend Chaplain’s school, provide religious support to Soldiers, my inability to enter the service in results may be close to complete for wounded to the hospital, and then that same day. Borneman then preferring to accompany his primarily at stateside posts and in the regular way. I tried every possi- Silver Star recipients of World War I led a rescue party with nine litters endured the Bataan Death March and regiment into battle, where hospitals.7 In January 1918, Bartlett ble way of getting a Chaplaincy, and and the Korean War, but thus far have back to the portal. There he assisted spent the long remainder of World he labored unceasingly for was posted to France as an “overseas finally when I succeeded, the armi- netted only about one-third of all in the search for casualties while the War II as a prisoner of war, alongside seven days, during which secretary” of the Y.M.C.A., another stice intervened. I lost out by one Silver Star recipients who earned the shelling continued unabated. Re- 9 time he performed many acts organization that assisted the Army week.” Ending up with a Silver Star award during service in World War II, 5 of bravery. with religious and morale support and Purple Heart alongside his DSC, and about 60 percent of the awar- activities. He worked closely with a case can be made for Bartlett Mur- dees who served in Vietnam. While I would not want Chaplain the 1st Division, and was eventually ray being the most decorated civilian Babst’s example to end up inspiring 10 made “acting Chaplain” of the 18th in American history. The best estimate at this point is that other Chaplains to likewise “refuse Infantry Regiment. His moment in a members of the Chaplain Corps have an opportunity to attend Chaplain’s Eighteen Chaplains received the DSC military spotlight came at the Battle earned a total of 271 Silver Stars. At school,” his repeated courage under during service in World War II, six of Soissons: least eleven of these awards were be- fire was nonetheless remarkable. posthumously (“The Four Chaplains” stowed posthumously: nine in World Voluntarily assuming the du- of Dorchester, along with Aquinas T. War II (undoubtedly more since the Twenty-seven contemporaries of ties of Chaplain, 18th Infantry, Colgan and Neil J. Doyle). The most roster of WWII names is far from com- Babst earned the DSC during World Mr. Murray displayed con- recent Chaplain to earn the DSC, and plete), and one each in Korea and War I. That number includes two spicuous bravery in caring for the only recipient in the post-WWII Vietnam. Two Chaplain Assistants posthumous awards (Coleman E. the wounded and burying the era, was Chaplain (Capt.) Herman G. earned the Silver Star: Technician 5th O’Flaherty and Charles D. Priest), an dead of his regiment under Felhoelter, who was killed in action Grade William A. Vaughn, of the 42d award to a Chaplain Assistant (Cpl. intense enemy fire, working during the infamous “Chaplain-Medic Infantry Division during World War Greene W. Strother, the only Chap- 11 constantly with the advanced Massacre” of the Korean War. II, and the 2d Infantry Division’s Pfc. Chaplain Emil Kapaun lain Assistant recipient of the DSC), elements of the command Jack J. Dewitt, in Korea. Father Emil Kapaun celebrating Mass using the hood of a jeep as his and an award to a civilian minister. until 22 July 1918, when he altar, October 7, 1950 12 The Chaplain Corps Journal Summer 2015 13

36 other Army Chaplains who were with combat operations against the that conflict,18 but that is clearly not since the enlisted members of the fied.20 The volume of the Chaplain in this article, in particular anyone also captured in the Philippines. enemy while serving with Head- the case—at least not in terms of corps did not have an identifiable Corps History Series that covers the knowing of a Chaplain who earned quarters, 16th Infantry Regiment, 1st awards for valor. Duffy earned a DSC MOS before the 1950s. A circular war in Vietnam notes that Chap- the Silver Star during World War II The Chaplain Corps’s individual Infantry Division in the Mediterra- (and a non-valorous Distinguished published by the Chief of Chaplains lains earned 26 Silver Stars in that or the Vietnam War whose name is record for number of Silver Stars nean Theater of Operations during Service Medal) during his service in in 1947, notes that Chaplains earned conflict.21 Thus far, however, I have not on the accompanying list, please awarded is three, a distinction that World War II.”15 Even less is known France with the 42d Division, but no 156 Silver Stars in World War II, yet as been able to account for only 16. If contact me at Chaplain (Capt.) Lawrence E. Deery, of the details on Walsh’s earning of Chaplain’s valor resume from the of now only 52 recipients from that anyone has information that would [email protected]. st Chaplain (1 Lt.) Cormac A. Walsh, three Silver Stars in Korea, other than Great War can match that of Chaplain conflict have been positively identi- add to or correct the information and an as-yet unnamed Chaplain his second Oak Leaf Cluster being Babst, recipient of two DSCs and a from World War II share. Assigned to received “for organizing the evacu- Silver Star.19 Indeed, no member of the 1st Infantry Division’s 16th Infan- ation of the wounded under wither- the Chaplain Corps has ever been Mark W. Johnson, Ph.D. try Regiment, Deery earned his first ing fire, personally carrying many of decorated for valor on more than Historian U.S. Army Chaplain Corps Silver Star in Algeria on November 9, them himself.”16 three separate occasions. 1942, D-day of Operation TORCH: Mark Johnson is the branch historian for the U.S. Army Chaplain Corps. He is Despite heavy enemy ma- a 1986 graduate of West Point and retired from the Army in 2012. He holds a chine gun and small arms Ph.D. in history from the University at Albany, State University of New York, fire, Chaplain Deery pro- and teleworks from his home in Casper, Wyoming. Johnson is married to the ceeded to the front lines and former Elyse Howard and has two children. returned with two wounded Soldiers, after crossing sev- eral fields covered by heavy NOTES 1 The DoD list is located at http://valor.defense.gov. enemy fire. Later, Chaplain 2 http://projects.militarytimes.com/citations-medals-awards/recipient.php?recipientid=16210 Deery, on his own initia- 3 The DoD list is located at http://valor.defense.gov. 4 tive and with unsurpassed http://projects.militarytimes.com/citations-medals-awards/recipient.php?recipientid=16210 5 Ibid. bravery, proceeded through 6 Michael Tan, “Three American Presidents of UP,” Philippine Daily Inquirer, 22 January 2008, http://opinion.inquirer.net/inquireropin-

enemy lines and succeeded Eleven Chaplains earned both the Sil- ion/columns/view/20080122-114113/Three-American-presidents-of-UP. The Way Ahead 7 in carrying water to the men Earl F. Stover, Up From Handymen: The United States Army Chaplaincy, 1865-1920 (Washington, DC: Office of the Chief of Chap- ver Star and the DSC: seven in World lains, Department of the Army, 1977), pp. 206-213. th of the 3d Battalion, 16 War I, three more in World War II, and While this article and the accompa- 8 http://projects.militarytimes.com/citations-medals-awards/recipient.php?recipientid=15742 9 Infantry Regiment. Chaplain one Chaplain, August F. Gearhard, nying table and list are steps in the Harvard College Class of 1893: Supplement to the Sixth Report, Together with the War Record of the Class (Cambridge, Massachu-

Deery’s courage and hero- right direction, they are not the final setts: Crimson Printing Company, n.d.), p. 77. who earned the DSC in World War I 10 After the war Bartlett was the president of Hobart and William Smith Colleges (Geneva, New York) from 1919 to his retirement in ism, displayed in the face of and then the Silver Star in World War word—not even for the list of DSC re- 1936. He died in 1947. David Shavit, The United States In Asia: A Historical Dictionary (Westport, Connecticut: Greenwood Press,

enemy fire, were an inspiring II. Among this select group is the in- cipients. Although searching for the 1990), p. 32. 11 example to the officers and word “Chaplain” in rank designations http://en.wikipedia.org/wiki/Chaplain–Medic_massacre trepid Julius Babst. While briefly at- 12 http://projects.militarytimes.com/citations-medals-awards/ 14 men of this battalion. tached to the 30th Infantry Regiment and award citations has been use- 13 http://projects.militarytimes.com/citations-medals-awards/recipient.php?recipientid=100045 14 of the 3d Division, Babst earned the ful, there are many Chaplains whose http://projects.militarytimes.com/citations-medals-awards/recipient.php?recipientid=70285 Sadly, the full citations of Chaplain 15 Ibid. Silver Star on June 15, 1918 for “car- status as such is not noted in online 16 Deery’s second and third Silver Stars Roger R. Venzke, Confidence in Battle, Inspiration in Peace: The United States Army Chaplaincy, 1945-1975 (Washington, DC: Of- ing for the wounded and comforting databases—this is particularly the fice of the Chief of Chaplains, Department of the Army, 1977), p. 97. are not available. Although general 17 the dying under heavy shell fire.”17 case with a number of incomplete http://projects.militarytimes.com/citations-medals-awards/recipient.php?recipientid=15614 orders published by the 1st Infantry 18 Duffy’s Wikipedia entry (http://en.wikipedia.org/wiki/Francis_P._Duffy) goes one step further and makes the dubious claim that The most famous Army Chaplain of entries in the Hall of Valor database Division confirm his receipt of the Duffy is the “most highly decorated cleric in the history of the United States Army.” World War I, Chaplain Francis P. Duffy from Military Times. This omission of 19 Babst continued his military career after World War I, rising to the rank of colonel prior to his death in 1943 from a heart attack while two subsequent awards, all that is with his statue in Times Square, is Chaplain Corps status undoubtedly serving as the command Chaplain, 9th Service Command, at Fort Douglas, Utah. “Chaplain Babst, Veteran of Two Wars, Dies at 63,” known is that he received them “for The Observer (Dioceses of Rockford, Illinois), 17 October 1943, p. 7. often identified as the most highly occurred for an unknown number 20 gallantry in action in connection Office of the Chief of Chaplains, Circular Letter, Edition No. 316 (1 January 1947), p. 4 (copy in Chaplain Corps archives). decorated Chaplain to emerge from of decorated Chaplain Assistants, 21Venzke, Confidence in Battle, Inspiration in Peace, p. 166. 14 The Chaplain Corps Journal Summer 2015 15 Chaplain Corps DSC and Silver Star Recipients Philippine Insurrection Cpl. Greene W. Strother Chaplain (1st. Lt.) John Carroll Moore Chaplain (Capt.) John L. Curran Chaplain (Capt.) Joseph G. Esser Chaplain (Capt.) Robert P. Taylor Chaplain (Capt.) Thomas E. Swan Chaplain (1st. Lt.) John L. O’Donnell Chaplain (1st. Lt.) Eugene Lewis Daniel Chaplain August F. Gearhard Chaplain Dominic Ternan* Distinguished Service Cross Chaplain (1st. Lt.) Royal K. Tucker Chaplain Oscar Lee Owens Chaplain (1st. Lt.) Neil J. Doyle* Chaplain Clarence J. Hagen* Chaplain (Capt.) Ottomar H. Tietjen Chaplain George D. Rice Chaplain (1st. Lt.) John C. Ward Chaplain (1st. Lt.) William E. Patrick Chaplain (1st. Lt.) George L. Fox* Chaplain (1st. Lt.) Arlin M. Halvorsen Chaplain (Capt.) John B. Tye Chaplain (1st. Lt.) Earl H. Weed Chaplain (1st. Lt.) Orville A. Petty Chaplain (1st. Lt.) Alexander D. Goode* Chaplain (Capt.) David C. Hamm Chaplain (Capt.) Marvin E. Utter World War I Chaplain Dryden L. Phelps Chaplain (Capt.) Edward H. Harrison Chaplain (1st. Lt.) Herman L. Heide (with Oak Leaf Cluster) Silver Star Chaplain (1st. Lt.) Richard R. Rankin Chaplain (Capt.) Elmer W. Heindl Chaplain (Capt.) Elmer W. Heindl T/5 William A. Vaughn Distinguished Service Cross Chaplain (1st. Lt.) Julius J. Babst Chaplain Edward F. Rice Chaplain (Capt.) Benedict A. Henderson Chaplain (Capt.) Albert J. Hoffman Chaplain (Capt.) John J. Verret* Chaplain (1st. Lt.) Julius J. Babst Acting Chaplain Murray Bartlett Chaplain (1st. Lt.) Albert J. Hoffman Chaplain (Capt.) Stephen W. Kane Chaplain (Capt.) Henry Wall (with Oak Leaf Cluster) Chaplain George F. Rixe Chaplain John W. Beard Chaplain (1st. Lt.) Joseph R. Lacy Chaplain (Capt.) Thaddeus J. Koszarek Chaplain (1st. Lt.) Robert B. Wylie Acting Chaplain Murray Bartlett Chaplain Lyman Rollins Chaplain James M. Blaise Chaplain (1st. Lt.) Joseph Verbis LaFleur Chaplain (Capt.) Delbert A. Kuehl Chaplain Clair F. Yohe Chaplain David T. Burgh Chaplain Howard R. Sisson Chaplain Albert W. Braun Chaplain (Capt.) John S. Maloney Chaplain Kenneth Lynch Chaplain (1st. Lt.) George R. Carpentier Chaplain Duncan H. Browne Chaplain Theodore S. Smylie Chaplain (Capt.) Tildon S. McGee Chaplain Lawrence Lynch* Vietnam Chaplain (1st. Lt.) Ora J. Cohee Chaplain James Cannon, III Chaplain Gustave Stearns Chaplain (1st. Lt.) Clark V. Poling* Chaplain (Capt.) Kenneth C. Martin Chaplain (1st. Lt.) Charles C. Conaty Silver Stars Chaplain Michael J. Corr Chaplain William E. Sullens Chaplain (Capt.) Francis L. Sampson Chaplain Ignatius Materowski* Chaplain John B. de Valles Chaplain (1st. Lt.) John P. Washington* Chaplain (Capt.) John J. McDonnell Chaplain Don L. Bartley Acting Assistant Chaplain Edward Cross Chaplain James B. Turner

Chaplain (1st. Lt.) Francis Patrick Duffy Chaplain Walton S. Danker Chaplain (Capt.) Thomas E. McKnight* Chaplain Corbin L. Cherry Chaplain James P. Sherry Chaplain (Maj.) Patrick Richard Dunigan Chaplain William F. Davitt Silver Star Chaplain (Capt.) Raphael H. Miller, Jr. (with Oak Leaf Cluster) Chaplain Daniel S. Smar Chaplain (1st. Lt.) Thomas J. Dunne Chaplain John B. de Valles Chaplain (Capt.) Fred E. Andrews (with Oak Leaf Cluster) Chaplain Charles T. Clanton Chaplain Joseph H. Sutherland Chaplain Thomas J. Barrett Chaplain Owen T. Monaghan Chaplain (1st. Lt.) William J. Farrell Chaplain Alfred James Dickinson Chaplain Donald L. Crowley Chaplain (1st. Lt.) August F. Gearhard Chaplain (1st. Lt.) William J. Farrell Chaplain Barrett P. Tyler Chaplain (Capt.) Joseph D. Barry Chaplain (Capt.) Donald J. Murphy Chaplain (Capt.) Kevin A. Devine Chaplain (Lt. Col.) John K. Borneman Chaplain (1st. Lt.) James Matthew Hanley Chaplain Clifford P. Futer Chaplain Earl D. Weed Chaplain Fintan A. Murphy (with Oak Leaf Cluster) Chaplain Joseph E. Galle, III Chaplain (1st. Lt.) Francis A. Kelly Chaplain Lee N. Hainer Chaplain Roberts Williams Chaplain (1st. Lt.) James Walter O’Brien* Chaplain (1st. Lt.) Cosmas J. Boyle Chaplain William V. O’Connor Chaplain (Capt.) James Norman King Chaplain (1st. Lt.) James J. Hallihan, Sr. Chaplain (1st. Lt.) Joseph L. N. Wolfe Chaplain Ambrosio Salazar Grandea Chaplain (Capt.) John G. Burkhalter Chaplain Miles F. O’Toole* Chaplain (1st. Lt.) John Carroll Moore Chaplain William A. Hayes Chaplain Ernest W. Wood Chaplain Samuel L. Hoard Chaplain Jacob D. Hockman Chaplain Terrence Brady* Chaplain Gerald A. Quinn Chaplain (1st. Lt.) Coleman E. O’Flaherty* Chaplain Thurman G. Vickers Chaplain Henry C. Hilliard, Jr. Chaplain Russel T. Hume Chaplain (Capt.) Richard E. Carberry Chaplain John W. Scannell Chaplain (1st. Lt.) William E. Patrick Chaplain (Capt.) John P. McCullagh Chaplain John W. Ischy World War II (with Oak Leaf Cluster) (with Oak Leaf Cluster) Chaplain (1st. Lt.) Charles D. Priest* Chaplain (Capt.) Edward Dominic Moretti Chaplain (1st. Lt.) Benjamin R. Lacy, Jr. Chaplain (Capt.) Clifford C. Cartee Chaplain Thomas J. Scecina Chaplain (1st. Lt.) Winfred E. Robb Chaplain Ernest B. Peck Chaplain Carl F. Lauer Distinguished Service Cross Chaplain (Capt.) Johan B. Dahlen (with Oak Leaf Cluster) Chaplain (1st. Lt.) George W. Sadler Chaplain Patrick J. Lydon Chaplain (Capt.) Ralph W. D. Brown Chaplain (1st. Lt.) Eugene Lewis Daniel Chaplain (Capt.) Joseph C. Sharp Chaplain Michael J. Quealy* Chaplain (1st. Lt.) Aristeo V. Simoni Chaplain George H. McClelland Chaplain (Capt.) Aquinas T. Colgan* Chaplain (Capt.) Lawrence E. Deery Chaplain (Capt.) Edgar H. Stohler Chaplain (Capt.) Harvey Shaffer Chaplain (1st. Lt.) Thomas G. Speers (with two Oak Leaf Clusters) Chaplain (Capt.) William C. Taggart Chaplain (Capt.) Conrad N. Walker 16 The Chaplain Corps Journal Summer 2015 17

Examining

Ask any command team what a Chaplain does and a myriad of answers surface. Paramount among what Chaplains do is give care; pastoral nurture is the common denominator. The Chaplain is a first-responder, taking on the tasks of triag- ing and facilitation. Such Chaplain opportunities inevitably impact the one giving care. Accordingly, any discussion of Chaplain caring for caregivers must include Chaplains.1 As the Chaplain branch vigilantly cares for its ministerial “fruit,” others are clearly visible and engaged in the agri- cultural metaphor. This tending demands a multi-touch approach from those within the concentric circles of the Chaplain’s life and influence. Chaplains must allow others to assist in honest evaluation, proper motivation, and healthy integration. It is difficult to be vulnerable, but the Giver of giftedness is worthy of one’s very best. Isolation is a choice Wellness that only breeds loneliness, self-centeredness, and inevita- Who Takes Care of the Chaplain? ble heartache. The corollary must not be missed— taking By Chaplain (Maj.) James F. Fisher, Jr. care of Chaplains is taking care of Soldiers and Families.

Recognizing the Need for Care

Beyond the professional roles and responsibilities of a Chap- lain exists a person. The being of the person precedes the doing of ministry. The professional is buoyed by the per- sonal. Pastoral identity is substantively anchored within the soul, not simply adorned with vestments.

TAKING CARE OF Further, the Army Values flow internally to the external, not ” vice versa. They must be embraced by the heart, engaged CHAPLAINS IS TAKING by the head, and exemplified through the hands in service to others. Focusing only on the “doing” with a disregard for CARE OF SOLDIERS the “being” inevitably leads to personal bankruptcy, negat- AND FAMILIES. ing quality ministerial withdrawals. How many have fallen because the “doing” was not fortified by the “being”? While the fall appears to have been from a high place, does anyone 18 The Chaplain Corps Journal Summer 2015 19 dare ask how low and long the poor particular attention to the “range of Connecting Physical Wellness nasium.” Any effort of discipline will Adolph highlights five habits that spouse knows context and the clear- living actually was? actions under your control,” such as and Spiritual Wellness require a plan and exertion to “work must be practiced for the body to est means of communication. eating, exercise, and the manage- out.”6 Inspiration and perspiration function effectively. As well, each of The systemic issue is identifying ment of stress.”3 Noted author Dallas Willard address- are not mutually exclusive. the functions has spiritual fitness cor- Communal Camaraderie. Chaplains when care is needed. To do so, one es “wellness,” by discussing the con- ollaries as seen in the table below:8 serve in various communities. Fellow must recognize maladies or “dis- The wellness nexus of the physi- nection between physical wellness The disciplines in the physical realm ease” among Chaplains and do so cal and the spiritual can be seen in and spiritual wellness.5 “Given our include areas such as nutrition, rest, Physical Fitness Spiritual Fitness through a holistic lens. Compassion the eruption of various interrelated history and cultural context, it is all exercise, etc. Comparatively, spirit- Regular Exercise Spiritual Exercise fatigue, spiritual insensitivity and issues. Theologian and pastoral too easy to believe that the spiritual ual disciplines include prayer, read- physical exhaustion are generally ministry professor William Willimon life may be a life opposed to the body ing, fasting, solitude, etc. Embracing Regular Diet Spiritual Diet 4 recognized by others, yet there are emphasizes this symbiotic reality: or even, at its ‘best,’ a totally disem- such disciplines is a means to holis- Regular other innumerable manifestations bodied mode of existence.” Without tic wellness. When physical health Confessions Many times, emotional or rela- Elimination of healthy ministry inhibitors. Un- the physical capability, the spir- improves it is usually apparent with tional problems have their roots derstanding wellness is beneficial to itual is an impossibility. Conversely, such results as weight loss, strength Regular Vacations Celebration and Thanksgiving in the neglect of the physical identifying those in need and provid- without the spiritual reality, there is increase, flexibility/mobility gains, body. A host of studies show that ing paths to healing. no physical vitality. The spiritual is etc. Is there a similar manifestation Regular Checkups Spiritual Inventory the physical activity can greatly inside-out; the physical is outside-in. with spiritual wellness? Defining Wellness reduce levels of stress. Gener- Measuring Wellness ministers in the hospital, brigade, ally speaking, the more cerebral Since wellness is a both/and proposi- Physician Harold Paul Adolph etc, can provide encouragement The issue of “wellness” has taken the work, the more we need to tion of physical and spiritual, what underscores the connection between Spiritual and physical interconnectiv- and exhortation. center-stage in the culture, becoming nurture our bodies. We are not all are the tools in achieving a homeo- the physical and the spiritual in his ity raises the means of assessment. 7 Pastoral Peers. Chaplains know oth- a part of common vocabulary. While brains, not disembodied souls. static state? While varied, there are book Holyistic Attitudes: Physical wellness is commonly evalu- ers beyond their immediate context definitions for “wellness” will vary We are people, creatures, ani- “disciplines” which must be engaged, ated by measuring height, check- Despite our collective preoccupa- in similar ministry settings and across the spectrum, it is a term that mals who are psychosomatic in providing a means toward a desired ing body weight, monitoring blood tion with lifting weights, play- vocational paths. Such a common- gathers many facets of the human all we do. We forget our physical- state or destination. The etymology pressure, and a host of laboratory ing tennis, and swimming into ality can provide a sense of shared experience in a holistic approach of ity to our own peril. of the word “discipline” reveals con- tests. The measurement of spiritual oblivion, it seems that many of commitment and a safe place to striving to maintain balance between nected words like “gym” and “gym- wellness is obviously not as common, the physical and the spiritual. The us have failed to recognize one nor as simple. Factoring in various offer observations. term is credited to Halbert L. Dunn, fundamental truth: to experience faith traditions, personal giftedness, M.D., first appearing in his 1961 book- true physical wellness, we cannot and doctrinal convictions/confes- Discipling Directors. Connecting with let, High Level Wellness. Dunn, chief concentrate solely on exercise sions seems to complicate any effort mentorship via spiritual guides, per- of the National Office of Vital Statis- and diets. We must develop our of diagnosis. However, there may be sonal coaching, etc., brings a formal- tics (1935-1960), viewed “wellness spiritual health, as well. The some common ground approaches: ity and accountability for growth. as a lifestyle approach for pursuing fact is, a direct relationship ex- Investigative Instruments. Faith elevated states of physical and psy- ists between the health of our Self-search. A salient element of groups and various ministry-related chological well-being,” underscoring spirits and the well-being of our leadership is leading self. Can organizations offer statistical analysis wellness as “a disciplined commit- bodies. After nearly thirty years someone teach/model spiritual of self-reported spiritual wellness. ment to personal mastery” that is as a practicing physician and wellness long-term without actually also described as “multidimensional, surgeon, I’ve found that people being well? My Own Research centered on personal responsibility who are experiencing fellowship 2 Marital Monitoring. A spouse pro- and environmental awareness.” It Multidimensional with God-whose spiritual lives My Ph.D. in Leadership included a vides insight like no one else. As a is further defined as “a lifestyle ap- Chaplain (Capt.) Demetrius Walton navigates the confidence climb obstacle of a con- are grounded in Him-can enjoy a dissertation on pastoral wellness, The partner in the many seasons of life, a proach for realizing your best pos- fidence course at Fort Dix, N.J. The confidence course is meant to build camaraderie significantly improved degree of Relationship of Selected Disciplines between and confidence within Soldiers. The course is also very physically challeng- physical health. sibilities for well being,” including ing making safety extremely important. of Physical Wellness and Spiritual 20 The Chaplain Corps Journal Summer 2015 21

ness disciplines of substance use and Exhorting Chaplaincy Wellness and priority demand fervent recall: coping/stress. to be a leader, one must first be led; Those who do not connect the physi- to be a teacher, one must first be a 6. There is no relationship between cal and the spiritual may short-circuit student; to be a shepherd, one must the corporate and the physical long-term effectiveness in ministry by first be a sheep. wellness disciplines of exercise neglecting the “temple” and “inner and nutrition. sanctum.” Lest one forget, the reality Evaluating the totality of one’s own of leadership is that people may ac- wellness will lead to personal ad- An emphasis upon the selected tually follow and emulate. Examples justments and may affect the same disciplines of physical wellness are set, whether intentionally or not. quality change in those who are led. and spiritual wellness can increase Influential Chaplains model service If a Chaplain’s wellness is a predic- holistic wellness among Chaplains. to others and to self. Attention to tor of personal peace and ministe- This is particularly highlighted in personal maintenance may extend rial longevity, it must be engaged the relationship between the spir- longevity in the privileged position by family, friends, parishioners and itual disciplines (inward, outward, of caring for others. As Chaplains supervisors. The opportunities are and corporate) and the physical perpetually strive to be members of limitless, the time is present, and the wellness discipline of stress/cop- the holistic care giving team, they impact is more than generational - it ing. A commitment to spiritual must embrace the reality of regularly is simply eternal. disciplines provides the pastor with receiving care. Nourishment of all healthy resources in addressing areas within the Chaplain’s life is ministerial stressors. necessary for true influence. Balance Chaplain (Maj.) Abdullah Hulwe Photo by Sgt 1st Class Jonathan Watters

Wellness among Southern Baptist 2. There is no relationship between James F. Fisher, Jr., Ph.D. (The Southern Baptist Theological Seminary) Chaplain (Maj.) Pastors. The purpose of this re- the inward disciplines and the phys- search was to explore the relation- ical wellness discipline of exercise. Chaplain Fisher is a Career Course Instructor at the U.S. Army Chaplain Center ship between selected disciplines of Embracing changes today and School and Leadership SME. He and his wife Tracy have been married for physical wellness and spiritual well- 3. There is a relationship between will produce healthier 29 years and have three children. ness among Southern Baptist pas- the outward disciplines (simplicity, Chaplains tomorrow. tors. This was accomplished via two solitude, submission, and service) mailed surveys: (1) self-reporting and the physical wellness disci- on spiritual disciplines and (2) self- plines of exercise, nutrition, and reporting on physical disciplines.9 I coping/stress. have listed the research summary 4. There is no relationship between NOTES statements, below: the outward disciplines and the 1 Much of this article is taken from the author’s Ph.D. dissertation, “The Relationship between Selected Disciplines of Physical Well-

physical wellness discipline of sub- ness and Spiritual Wellness among Southern Baptist Pastors,” Copyright 2006, The Southern Baptist Theological Seminary. 1. There is a relationship between 2 “Wellness: Basic Definitions of Wellness”, accessed November 13, 2014, http://www.seekwellness.com. the inward disciplines (prayer, stance use. 3 Ibid. 4 meditation, fasting, and study) William H. Willimon. Clergy and Laity Burnout (Nashville, TN: Parthenon Press, 1989),31-51. 5. There is a relationship between 5 Dallas A. Willard. The Spirit of the Disciplines: Understanding How God Changes Lives (New York, NY: Harper Collins, 1988) 75. and the physical wellness disci- 6 the corporate disciplines (con- Donald S. Whitney. Spiritual Disciplines for the Christian Life (Colorado Springs, CO: NavPress, 1991), 18. plines of nutrition, coping/stress, 7 Harold Paul Adolph. Holyistic Attitudes: God’s Prescription for Your Good Health (Hannibal, MO: Hannibal Books, 1986), 5-6. fession, worship, guidance, and 8 and substance use (caffeine, Ibid, 6-9. celebration) and the physical well- 9I created a survey for the selected spiritual disciplines, based on Richard Foster’s, The Celebration of Discipline. Portions of “The alcohol,smoking and drugs). Christian Wellness Profile” by Christian Wellness Concepts served as the survey for the selected physical disciplines. Army

Chaplains THE SACRIFICE OF THE FOUR CHAPLAINS IN CONTEXT

By Mark W. Johnson, Ph.D. at Historian, U.S. Army Chaplain Corps The story is a familiar one: four U.S. Army Chaplains gathered togeth- er on the deck of the sinking U.S. Army Transport Dorchester during WAR World War II. In the aftermath of a torpedo attack from a German submarine and seemingly oblivious to the chaos unfolding around them, the four—Chaplains George Fox, Alexander Goode, Clark Pol- ing, and John Washington—inspired their fellow passengers through their calm demeanors and encouraging words. When eventually the supply of available life preservers became exhausted, the Chaplains all gave their preservers to Soldiers who had none. The ship slipped beneath the waves a few moments later; the last time anyone saw the Chaplains, they were standing with linked arms and praying with other passengers who could not escape. Nearly seven hundred men lost their lives during the sinking, and the four Chaplains were among those who perished.

The story is indeed familiar—certainly to most members of the U.S. Army Chaplain Corps, but also to many other Americans. Through the years, the saga of what came to be known as “The Four Chap- lains” has been commemorated in many ways. In 1944, the Army awarded the Chaplains the Distinguished Service Cross, America’s second highest award for wartime heroism. The U.S. Postal Service issued a 1948 commemorative stamp in their honor. President Tru- man dedicated Philadelphia’s Chapel of the Four Chaplains in 1951. 24 The Chaplain Corps Journal Summer 2015 25

One can view stained glass windows honoring the Four Somewhat missing from most accounts detailing the Chaplains in the Pentagon and at military chapels located heroism of the Four Chaplains is the context in which at West Point, Carlisle Barracks, Fort Bliss, and a number their sacrifice took place, other than mentioning that a of other posts; Washington’s National Cathedral also German submarine attacked and sank Dorchester, bound sports a window that features the Four Chaplains. Two for Greenland, on the morning of Feb.3, 1943. One of different non-profit organizations work to perpetuate the most extensive holdings of documents pertaining to the Four Chaplains resides in the archives of the U.S. Army Chaplain Corps Museum at Fort Jackson, S.C. Even this collection is long on commemoration and short on context. It is not my intention to add to this list another commemoration of the sacrifice of the Four Chaplains. Instead, I want to examine these events from a broader point of view and explore some of the contextual aspects of the incident: Why was Dorchester heading for Green- land? How did a German U-boat slip through the screen of protective escort ships to deliver Dorchester a fatal blow? The transport was part of a multi-ship convoy, but why did it take so long for rescue ships to arrive on the scene, which resulted in the majority of potential survi- vors freezing to death in the icy waters of the Labrador Sea? And why was an interdenominational team of four Chaplains on board Dorchester in the first place? Alexander D. Goode Clark V. Polling

Stained glass window honoring the First, a brief look at the big picture. By the winter of Four Chaplains in the Pentagon 1942-1943, American troops moving across the Atlantic the Four Chaplains’ legacy: the Four Chaplains Memorial were bound for one of four destinations: the British Isles, Foundation, in Philadelphia, and the Immortal Chap- Iceland, North Africa, and Greenland. All did so in rela- lains Foundation in Minnesota. The Four Chaplains were tive safety, even though German submarines (commonly nominated for the Medal of Honor, but the Army disap- known as U-boats, short for Unterseeboot) sank some proved the bestowing of America’s highest award for 3,000 Allied merchant ships during World War II. This valor since the Chaplains’ heroic act did not technically is certainly an impressive number, but only a handful take place “under fire.” Congress later passed legisla- of U-boat victims were ships such as Dorchester, a pas- tion, in 1961, that authorized a special “Four Chaplains’ senger liner that primarily transported people instead of Medal” to honor the sacrifice of Fox, Goode, Poling, and cargo. “Troopships,” as they were called, were the most Washington, a unique award that has not been bestowed heavily guarded vessels plying the Atlantic. Shortly after on anyone since. In 1988, Congress designated the date America’s entry into the war, the U.S. Navy decided that of Dorchester’s sinking as “Four Chaplains Day.” A com- troopships would have priority over other vessels when it mon theme running through all of these commemo- came to allocating scarce naval escort ships. The Navy’s rations is the interfaith nature of the Four Chaplains: reasoning was that shiploads of cargo were easier to Washington was a Roman Catholic priest, Goode a Jewish replace than large contingents of trained Soldiers.1 To rabbi, and Fox & Poling were both Protestant ministers of make troopships as safe as possible, they were always different denominations. positioned in the middle of their convoys. The convoy’s other merchantmen served to screen and protect the George L. Fox John P. Washington 26 The Chaplain Corps Journal Summer 2015 27

Danish colony did not play a prominent role in World valuable troop carriers, thus providing another layer of sible extent of pastoral care in Greenland. There were a the closest North American port to the American airbases War II, but the vast island was critical for a number of protection in addition to the efforts of naval escorts. number of Chaplains designated for overseas assignment near Narsarssuak. The troops on Dorchester spent the reasons: it was one of the world’s richest sources of then marking time at Camp Miles Standish near Boston. night ashore as the ship took on fuel. The troopship the rare mineral cyrolite, which played a key role in the Many of the Soldiers bound for Great Britain had the easi- Orders soon when out for Chaplains Fox, Goode, Poling, departed St. John’s the next day, again accompanied manufacture of aluminum (a metal the wartime Ameri- est transit of all. Fast luxury liners of the pre-war era were and Washington to report to New York. The four had all by Lutz and Biscaya, the three now officially designated can aircraft industry consumed in massive quantities); converted into troopships for wartime service. These volunteered for deployment, and in their own ways were Convoy SG‑19. Greenland was home to two American airbases near ships usually sailed alone and without escort; their sus- looking forward to the challenges of service in a war- Narsarssuak, vital tained speeds were so much faster than even the fastest zone—but none of Three cutters from the United States Coast Guard pro- refueling stops for U-boat that German submarines posed little threat. Just them were overly vided escort for the run to Greenland: Tampa (WPG-48), aircraft self-deploy- three large passenger liners—the Queen Elizabeth, Queen thrilled about being Comanche (WPG-76), and Escanaba (WPG-77). The Coast ing from America to Mary, and Aquitania—transported to Britain an astonish- assigned to an out- Guard’s contribution to the American war effort remains Britain; and finally, ing total of more than two million American and Cana- of-the-way place one of the more historically underappreciated aspects of weather stations in dian Soldiers during the war. like Greenland. World War II. Among its many taskings, the Coast Guard Greenland provided was responsible for the waters in and around Greenland. Iceland played an important role in the Battle of the key information to Dorchester slipped Being experts at Arctic navigation and maneuvering Atlantic, serving as both a staging area for Arctic con- meteorologists in its mooring and through ice, Coast Guardsmen were much better suited voys bound for Soviet ports, and as a base for ships and Britain, who in turn headed into the to escort convoys to Greenland than were their U.S. Navy aircraft patrolling the North Atlantic shipping lanes. The were able to provide crowded waters counterparts.5 For the 1,000-mile journey across the first American overseas deployment in World War II was accurate forecasts of the harbor of Labrador Sea from St. John’s to Narsarssuak, the ships of Operation INDIGO, the movement of a brigade of U.S. to military planners. New York City on SG-19 arranged themselves with Dorchester in the mid- Marines to Iceland during June 1941. The four troopships Jan. 23, 1943. It dle (standard practice for a convoy containing a troop- There had been transporting the Marines had an escort of two battle- joined a convoy of ship), with Lutz and Biscaya flanking her on either side an American mili- ships, a pair of light cruisers, and thirteen destroyers. 64 other ships and at a distance of 600 yards. The heavy, 240-foot USCGC tary presence in Ships bound for Iceland throughout the war did so as was soon head- Tampa, the largest of the three escorts and the vessel in Greenland since part of large convoys heading to Britain; when the con- ing northeastward overall command, was ahead of her three charges, about the summer of voy arrived at a point due south of Iceland, ships bound along America’s 3,000 yards in front of Dorchester. The smaller cutters 1941. Numbering for that island broke off from the main group for a sprint eastern seaboard. Comanche and Escanaba, 165-foot craft that had served anywhere between to their destination, escorted by naval ships based out When dawn broke as icebreakers on the Great Lakes during more peace- 1,000 and 2,000 of Reykjavík. four days later, ful times, protected each flank: Comanche about 5,000 personnel at any troops on Dorches- yards from Lutz on Dorchester’s port side, and Escanaba Operation TORCH, the invasion of North Africa in Novem- given time, there ter noticed that a similar distance from Biscaya to starboard. With this ber 1942, included a transatlantic convoy of troopships were no military they had parted arrangement, Dorchester had good protection to its front whose escort included four aircraft carriers, three bat- Chaplains stationed ways with the large and both flanks—but not to the rear. Exacerbating the tleships, a number of cruisers, and nearly 40 destroyers. there through 1942.3 convoy during the situation was a severe winter storm that kicked up shortly Other convoys of troopships bound for the Mediterranean In early 1943, the night. The bulk after SG-19 departed St. John’s. The small cutters out on enjoyed similarly heavy escorts throughout the war.2 Army determined of the convoy had the flanks could make barely six knots headway through to correct this headed out into the rough seas, and the entire convoy had to slow down. With hundreds of thousands of American troops heading oversight. With a the Atlantic, bound to Britain and Africa, Greenland was probably the last routine rotation of Greenland-based personnel sched- for Iceland and England. Just two other ships remained SG-19 was thus a small, slow, vulnerable convoy that place any of the passengers on Dorchester thought they uled for February, officials at the New York Port of with Dorchester, the small Norwegian-flagged steam contained a troopship, the most valuable type of Ameri- would be destined for as they boarded that ship at Pier Embarkation were instructed to assign four Chaplains freighters Lutz and Biscaya. With a Royal Navy corvette can vessel afloat. Still, the Soldiers, Sailors, and Coast 11, Staten Island, New York, in late January 1943. If there to the manifest of the troopship Dorchester.4 Each of as escort, the runt convoy arrived at the harbor of St. Guardsmen of SG-19 actually had little about which to be was ever a place that could be called a forgotten back- the four was to be of a different denomination, thus John’s, Newfoundland, on Jan. 28. St. John’s was the concerned. The desolate Labrador Sea between New- water of the Battle of the Atlantic, Greenland was it. The enabling the Chaplains to provide the greatest pos- staging point for all Greenland-bound convoys, it being foundland and Greenland was an area that was not worth 28 The Chaplain Corps Journal Summer 2015 29

a U-boat captain’s effort; there were just not enough The storm abated somewhat on Feb. 2, and by that Her fate was sealed at 55 minutes past midnight. One, exponentially.10 His decision is understandable in that it ships plying those waters to make patrolling there worth- afternoon the ships of SG-19 knew they were being possibly two, torpedoes exploded directly under Dorches- was standard procedure to hunt U-boats first and worry while. During the entire course of the war U-boats sank watched. Captain Joseph Greenspun on Tampa signaled ter’s stern, wrecking the engine room, killing scores of about survivors later. Although escort commanders were only seven Allied vessels north of the Island of Newfound- to the convoy a warning of “Submarine in the vicinity,” passengers and crewmen, and causing the ship to imme- allowed to use discretion is this type of situation, the land6, and thus far there had been no attacks in the open Tampa having detected something, most likely a U-boat, diately lose power. Although everyone on board Dorches- prevailing thought was to prevent additional ships from waters of the Labrador Sea southwest of Greenland.7 The on its sonar. Tampa dropped depth charges periodically ter knew instantly they had been hit, none of the other being hit instead of immediately being concerned with a crowded shipping lanes emanating from New York and throughout the afternoon and into the evening, hoping ships in SG-19 observed or heard the torpedo strike. Most vessel that was already in peril. Greenspun probably also Halifax, along with the waters between Greenland’s Cape to discourage the approach of any U-boats in the vicinity. likely, U-223 had fired torpedoes equipped with magnetic assumed that most of Dorchester’s survivors would be in Farewell and Iceland, was where the action was. Except The merchant ships and Dorchester made what prepara- pistols (fuses). These were designed to explode when lifeboats, not floating in the water. in this case, the action unfortunately came to Dorchester. tions they could, above all else hoping their luck would they encountered a target ship’s magnetic field under- continue to hold. neath the vessel. The explosion was much greater since That assumption was wrong, even though Dorchester had A misunderstanding caused a U-boat to cross paths with the water contained its force (as opposed to a contact pis- more than enough lifeboats and rafts to accommodate SG-19. On Feb. 1 in the mid Atlantic southwest of Iceland, A heavy fog blanketed the rough seas as night fell on tol, which exploded by impacting the side of a vessel and everyone on board. The stricken vessel began to severely a “wolf pack” of six U-boats attacked convoy Halifax 224, Feb. 2. Sometime that evening, Oberleutnant Wächter thus had much of its force dissipated into the air), and list to starboard as it took on water, which prevented the a fast group of 58 merchantmen and seven warships. An decided that he had to strike sooner rather than later, the sound of the American Liberty Ship and two British oil tankers were even though his reinforcing U-boats had not yet arrived; subsurface explo- sunk. A U-boat picked up a survivor in the aftermath of Wächter knew the Allied escorts were alert to his pres- sion was somewhat the attack, the chief engineer from one of the tankers. ence, for his boat’s sound-detecting equipment had heard muffled. With no He carelessly revealed to his captors that a slow convoy the explosions from Tampa’s depth-charges. With the visible or audible was scheduled to follow in the wake of Halifax 224, the seas becoming calmer and the convoy beginning to pick cues of the attack, theory being that the first convoy would clear out all up speed, U-223 would have to surface soon and close the other ships in threatening U-boats and thus enable the slower ships to to within firing range or risk losing the convoy due to the the convoy did not 9 proceed unmolested. U-boat’s extremely slow submerged speed. Shortly after immediately dis- midnight, U-223 surfaced and approached the unsuspect- cern that Dorchester At about this same time a lone Type VIIc U-boat, U-223 ing American ships. Wächter could discern two or three had been hit. The under the command of Oberleutnant zur See Karl-Jürgen vessels through breaks in the fog, but he wasn’t sure of remaining ships of Wächter, was stationed on the far western flank of an- their types. Obviously, though, one was larger than the SG-19 sailed on. other wolf pack that was stalking the U-boat hunting others. That was his target. At a distance of 1,000 yards, grounds between Greenland and Iceland. Wächter re- the U-boat captain fired his four forward torpedo tubes. Dorchester came to ported distant sound contact with a slow convoy, and U- He quickly spun his boat around and fired the single stern a fast stop. The loss boat fleet headquarters in Paris (Befehlshaber der Unter- tube as well. With his five Aals (“eels”) in the water, U-223 of power meant the seeboote, or BdU) assumed Wächter’s convoy was the one submerged to await the outcome. stricken ship could it expected to follow Halifax 224. Wächter was ordered to not send out a dis- close with and shadow the convoy while reinforcements, U-223 had approached SG-19 from the right rear (“star- tress call, and in the a total of 13 additional boats, started to head his way. board quarter” in naval parlance). He thus obtained a ensuing panic none of the crewmen thought to use visual use of lifeboats made fast on that side of the ship. As But Wächter had not detected a big convoy out of Halifax clear shot on Dorchester along the only vulnerable ap- signals for help. A few precious minutes ticked by before for the port-mounted boats, some were damaged in the bound for Europe—he had stumbled across Dorchester’s proach in the convoy’s formation. Fortune also smiled lookouts on other vessels noticed that something was explosion and others were stuck in a thick coating of ice. diminutive SG-19. The U-boat captain later sent another on Wächter that night in that the Coast Guard cutter amiss. Once the escorts had figured out that Dorchester This, plus a combination of panic and lack of training message, correctly stating that his prey was apparently a responsible for security on the starboard side of the was in trouble, Captain Greenspun ordered Comanche in lifeboat drills, resulted in most of the available boats local convoy heading to Greenland that consisted of only convoy, Escanaba, was the only escort not equipped with and Escanaba to hunt for the U-boat. Greenspun’s deci- remaining unused. Some of the craft that were safely about a half-dozen vessels. BdU reduced the reinforcing radar (if the cutter had been so equipped, U-223 would sion has caused some controversy through the years, for launched quickly became overcrowded and either cap- boats to four while instructing Wächter to continue to have been detected as soon as it had surfaced). Dark- by giving priority to offensive action instead of search and sized or swamped in the rough seas. And there was just 8 stalk the convoy. ness, fog, lack of technology, and luck combined to seal rescue, the likelihood of survival for anyone on Dorches- not much time. Dorchester went down a scant 25 minutes Dorchester’s fate. ter, who ended up in the 34-degree water, decreased after being hit. 30 The Chaplain Corps Journal Summer 2015 31

U-223 had submerged and went deep after firing on final moments that so many of the survivors later noted Dorchester. Content with his kill and not wanting to push this ministry of presence. When searching for an inspi- his luck, Wächter had no intention of tangling with escort rational example of Chaplains at war, look no further: in Mark W. Johnson, Ph.D. 11 Historian ships. The combined efforts of Comanche and Escana- the storied history of the U.S. Army Chaplain Corps, the U.S. Army Chaplain Corps ba to locate and attack the submarine were fruitless; at Four Chaplains stand out as exemplars of selflessness and 1:43 a.m.—18 minutes after Dorchester went under—Cap- devotion to the needs of others. Their courage has been Mark Johnson is the branch historian for the U.S. Army Chaplain Corps. He is tain Greenspun ordered Escanaba to start picking up sur- equaled by few, exceeded by none. a 1986 graduate of West Point and retired from the Army in 2012. He holds a vivors. Comanche later joined in the rescue effort while Ph.D. in history from the University at Albany, State University of New York, Tampa continued on to Greenland with the remaining two Understanding the context in which the Four Chaplains’ and teleworks from his home in Casper, Wyoming. Johnson is married to the ships of the convoy. Between the two cutters, 225 men sacrifice took place makes their actions all the more former Elyse Howard and has two children. from Dorchester were saved—mostly those who had man- noteworthy. Dorchester met her demise only through aged to get aboard a seaworthy lifeboat or raft, although the convergence of a series of extremely unlikely events: rescue swimmers from Escanaba also managed to save a the storm causing the convoy to slow, the chance detec- number of survivors floating in the water.12 As the night tion and misidentification of the convoy, Escanaba’s lack NOTES of radar. This convergence resulted in Dorchester being wore on, the dismayed Coast Guardsmen found that most 1 For a thorough analysis of American convoy practices during the early phase of the Battle of the Atlantic, see Clay Blair’s Hitler’s U- of the men they encountered from the sunken Dorchester probably the most vulnerable American troopship ever Boat War: The Hunters, 1939-1942 (New York: Random House, 1996). 2 had already perished, victims of hypothermia. Hundreds to venture away from American shores during World War Samuel Elliot Morrison, History of United States Naval Operations in World War II: The Battle of the Atlantic, September 1939-May

II. But as mentioned earlier, it was extremely rare for a 1943 (New York: Little, Brown, 1947), p. 409. of other bodies were never recovered, they having gone 3 In researching the assignments of WWII-era Chaplains in the Chaplain Corps archives, I found no references to any Chaplains being down with the ship.13 U-boat to sink an American troop transport. On that very stationed in Greenland prior to the assignment of Fox, Goode, Poling, and Washington. short list of U.S.—flagged troopship disasters, the great- 4 Dan Kurzman, No Greater Glory: The Immortal Four Chaplains and the Sinking of the Dorchester in World War II (New York: Ran-

est loss of life—by a wide margin—occurred during the dom House, 2005), pp. 32-33. 5 “The Coast Guard at War: Greenland Patrol” (U.S. Coast Guard, 1945) (http://www.uscg.mil/history/articles/USC GatWar-Green 14 sinking of Dorchester. Although none of the Chaplains landPatrol.pdf), p. 2. who perished on Dorchester had been enthused with 6 In an attack on convoy SC-52 eighty miles east of Belle Isle on 3 November 1941, U-202 and U-203 sank the merchantmen Flynder-

their pending assignments in Greenland, I am sure that borg, Gretavale, Everoja, and Empire Gemsbuck. On 27-28 August 1942, U-165 and U-517 attacked convoy SG-6 at the north end of the narrow Belle Isle Straight (the waters between the island of Newfoundland and mainland Canada), sinking the oiler Arlyn and the if somehow they had been able to see that list of troop- transport Chatham (fortunately there were only 14 deaths among the 528 on board the latter vessel). On 22 January 1943, U-413 sank ship sinkings ahead of time and were asked to indicate the unescorted Mount Mycale, a straggler from convoy SC-117, about 170 miles east of Belle Isle. Data on all sinkings comes from

upon which vessel should an interdenominational team the exhaustive database of Allied vessels sunk by U-boats located at www.uboat.net. 7 Dan Kurzman’s statements in No Greater Glory that Americans serving in Greenland were only those “lucky enough to survive the of Chaplains be placed, all four would have pointed to U-Boat attacks on troop transports taking them there” (p. 6) and that “Allied ships seldom escaped attack en route to Greenland” (p. Dorchester without hesitation. With the clarity of hind- 96) are incorrect. Actually, the threat to Greenland-bound convoys was virtually nonexistent compared to what convoys in other areas

Commemorative stamp issued May 28, 1948, sight, it is safe to say that service on that doomed vessel of the Atlantic faced. The attack on convoy SG-6 mentioned in the previous note was the sole attack on Greenland-bound ships prior honoring Four Chaplains to the attack on Dorchester, and Dorchester was the only other Greenland-bound ship that was sunk during the war. was one of the most critical duty assignments any Chap- 8 Clay Blair, Hitler’s U-Boat War: The Hunted, 1942-1945 (New York: Random House, 1996), pp. 178-180. Chaplains Fox, Goode, Poling, and Washington were lain received during the Second World War. 9 Maximum speed of a submerged Type VIIc U-boat, running on battery power for propulsion, was about seven knots; on the surface, among the missing. The panic that gripped passengers where it could use its diesel engines, it could make almost eighteen knots. 10 and crew as Dorchester went under contributed to the Kurzman, No Greater Glory, p. 134. 11 The luck of U-223 ran out on 30 March 30 1944, when British destroyers sank it in Mediterranean waters north of Sicily. Wächter heavy loss of life, and it was at that moment that the was no longer in command of the boat when it sank, and he survived to the end of the war (http://uboat.net/boats/u223.htm). Chaplains discerned their duty more clearly than prob- “The Coast Guard at War: Greenland Patrol,” p. 72. 12 ably anyone else on board: come what may, it was time Morrison, The Battle of the Atlantic, pp. 331-334. The Escanaba also did not survive the war. On 10 June 1943, the cutter struck 13 a mine and was lost will all hands save two; see Dr. Robert M. Browning, Jr., “The Sinking of the USCGC Escanaba,” U.S. Coast to do whatever possible for the aid, comfort, and spiritual Guard Historian’s Office (http://www.uscg.mil/history/articles/Escanaba.asp). and emotional needs of their fellow Soldiers. The Chap- Another of the few American troopships to fall victim to a U-boat while transiting the Atlantic was USAT Henry R. Mallory, which 14 lains remained on Dorchester not due to panic or fear, but sank near Iceland on 7 February—just a few days after the loss of Dorchester. Ironically, Mallory and Dorchester were both mem- bers of the 64-ship convoy that departed New York on 23 January. Five Chaplains were on board Mallory, and all were among the rather because they made the conscious decision to do 272 men who perished in that sinking. The total of nine Chaplains who lost their lives during the first week of February 1943 makes so, attempting to calm, inspire, and assist others—even that week the deadliest in the history of the U.S. Army Chaplain Corps. The Germans also sank a few American troopships during though by doing so they were knowingly sealing their the course of the war using surface vessels and aircraft, and some others went down as a result of collisions with other vessels, but the loss of life on all these other ships was never greater than what had occurred on Dorchester. Hundreds of additional Americans were fates. It is a testament to the Chaplains’ impact in those lost aboard British-flagged ships and others that belonged to different allied nations. 32 The Chaplain Corps Journal Summer 2015 33

There is no future in forecasting. That Forces. The reflections are set in the teleological understanding of history said with tongue-in-cheek, there are context of divine revelation in the Old has certain predictable factors. His- unchanging issues and responses Testament Book of Ecclesiastes. tory, for the preacher in Ecclesiastes, that Chaplains face and will face in is a moving circle. This revelation car- The Future the United States military. There Nothing New Under the Sun: ries both comforting (familiar) and are also emerging signs—trends, if The Unchanging Chaplaincy disturbing implications for the Armed of Chaplain Ministry you will—that could be pointing to a Forces Chaplaincy. future already here. This paper will Qohelet—the Preacher of Ecclesias- by reflect on a few of these certainties tes—began his theological reflections Soldiers have needs in the United States Chaplain (Lt. Col.) and signs that could impact future with a famously somber note that set Michael A. Milton Chaplain ministry in the U.S. Army his insights in a larger, cosmic and It may be an exercise in stating the U.S. Army Reserve and by inference, in the U.S. Armed historic perspective: obvious, but the most pressing un- Armed Forces changing feature of Chaplain minis- “What has been is what will be, try in the United States Army will be and what has been done is what the needs of Soldiers (and by way will be done, and there is noth- of application, Airmen, Guardsmen, ing new under the sun. Is there a Marines, Merchant Mariners, and Sail- thing of which it is said, ‘See, this ors). Young recruits in basic training is new’? It has been already in the will still miss parents, spouses, and ages before us” (Ecclesiastes 1:9, loved ones. Deploying noncommis- 10 ESV).1 sioned officers and company grade officers will still wonder about the This is not a statement of fatalism, meaning of true leadership as their but a stark reminder that while unit deploys into a theater of opera- circumstances change some things, tion. Families will still grieve over like human nature, as well as certain inevitable losses in our Army family. aspects of the natural world, remain Retirees will always seek to make and will remain unchanged until the sense of the past and try to navigate end. The reader may be (indeed, it a pathway into a future that came appears to be the author’s intent) in- faster than they expected. clined to agree with the commentary by Charles Bridges, “God’s grace resounds in our lives like a staccato. Only by retain- “The whole treatise has a sad ing the seemingly disconnected character about it—a mournful notes comes the ability to grasp commentary—mainly a book of the theme.”3 confession. The brighter exercis- es of Evangelical repentance are Chaplains will need to be there to but dimly exhibited.”2 help read the disconnected notes “Nurture the Living” and help them, all of them, locate —by Sgt. Maj. (Ret.) Steve Carter, a former Chaplain Assistant. Appropriately applied this doesn’t God’s grace in the activities of their Commissioned in 2010 by the Army Chief of Chaplains for the mean that the preacher is necessarily lives. Chaplains will need to be Armed Forces Chaplaincy Center Memorial Garden at Fort Jackson, adopting a cyclical view of history, there to assure them that there are S.C. Photo Illustration by Sgt 1st Class Jonathan Watters. but rather that the Hebraic linear- 34 The Chaplain Corps Journal Summer 2015 35 themes, there is meaning, and, in Ecclesiastes is that Chaplains will eral George Washington in 1775, also Existential ing importance of the Chaplaincy, exist or may exist in society at-large, meaning, there is hope. continue to bring Soldiers to God and know this and know it, supposedly, or internal memos to each other on that impact the role and work of God to Soldiers as human beings kill in a most theologically visceral way. The Chaplaincy, as a division of cler- strategies for maintaining our impor- the Chaplaincy. Chaplains are Spiritual each other. Soldiers exist because the The Chaplain that answered the call gy practice, will always be concerned, tance to the military, and especially Physicians in the past to tend the moral injuries if not consumed, by the very nature not in advertising literature, web It may be argued that we live in an of Soldiers who survived Yorktown, of calling in the context of military sites, and other such promotions. age of institutions in conflict. As older Medical Service Officers are not also was there to speak peace to the service. The Chaplain who questions Rather, the affirmative response to western civilization cultural norms trained for spiritual work of sort- spirits of Marines in the sweltering her calling as a vocational peace- the question of the need for Army, give way to modern West European ing through the boxes of broken heat of Iwo Jima, and support maker, while she encourages those Navy, and Air Force Chaplains will and North American Enlightenment- dreams and unfulfilled long- Merchant Mariners (as the who go to war, will not go away. His come from those who are served. driven ideals, the conflicts will ings of human beings. Judge Navy Chaplain is called to existential angst may, in fact, grow as Soldiers and other service members continue. It may be argued that, on Advocate General officers do) as they carried troops the years collect and more sophisti- and their families will rise to testify. the one hand, those that resist the fulfill many necessary across the U-boat in- cated weapons of war are invented to And the grateful voice of a wife of a changes in attitudes (e.g., towards functions in our Soldiers’ fested North Atlantic. (seemingly) help deny the inevitable, Marine who was injured in battle, and marriage and human sexuality) will lives, but handling Chaplain (Col.) David irreducible reality of war: one human whose family knew the power of the be less contemptuous as much as the signs and seals of Peterson was there to being killing another. The Chaplain ministry of presence of her Chaplain, curious. As moderns drive into the eternity-in-time is not equip Coalition Forces who struggles beneath the demands will always be more effective than rural areas of Pennsylvania to view part of their law school Chaplains to minister in of staff officer requirements that the general before a congressional the Amish they don’t go to show training. “The Pastor as Desert Storm as Chaplain seem to be at odds with his vocation committee. Her voice is authentically derision, argue, protest, or seek to 4 Minor Poet,” —as Dr. Craig (Brig. Gen.) Donald Ru- will continue. Indeed, it might be convincing. Yet she will only speak dismantle the religion. Rather they Barnes of Princeton Theo- therford was there to guide said that the value of a Chaplaincy in according to the ministry she and her go to see something of a living mu- logical Seminary has called Army leadership at Camp the armed forces is that someone, at family experienced. We are remind- seum exhibition, black horse-drawn our work—is uniquely called, Victory, Baghdad, and as one of least someone, is struggling with the ed, at this point, of Abraham Joshua carriages and all. Similarly, future 6 trained, and granted a unique our Chaplains today will be there in existential questions of life in the face Heschel’s statement: “There are no moderns (or Postmoderns, if you societal role (and, thus, a community a campaign yet named and a war yet of a gruesome, but necessary, task of final proofs for the existence of God, prefer) in the Department of Defense or its armed services, might think of expectation) of helping people dis- human nature is exactly predictable fought. Some things will not change warfare. Yet, the challenge is not that Father and Creator of all. There are those who hold to sanctity of mar- cover God in the presenting issues of at this very point. as we anticipate the Chaplain Corps’ there is such a struggle, but whether only witnesses.”5 life. That work will remain the same future. Some things will not change the priestly, prophetic, pastoral riage as relics from another era. If in the future, because human beings In the Olivet Discourse, Jesus of because “nothing is new under the such a phenomenon were to happen will not change. Our Soldiers will be Nazareth said, sun.” And Chaplains will be there. Or to, say, conservative Christian and young. They will age. They will see should this affirmation actually be a The future of the Chaplain Corps Jewish groups in the Chaplaincy, happy times and sad times. Helping “And you will hear of wars and question? their ministries would be arguably them to claim the divinely bestowed rumors of wars. See that you are rests with witnesses to its presence. marginalized to the point of inef- dignity as humans in the midst of it not alarmed, for this must take Lo I Tell You a Mystery: Possible Chal- fectiveness. In this we see significant all will be the Chaplain. This will not place, but the end is not yet. For lenges for the Future Chaplaincy challenges to the Chaplaincy. On change. And this unchanging nature nation will rise against nation, identity of a clergyman will continue Environmental the other hand, it could be argued of things may be “comforting” to and kingdom against kingdom, Anyone coming upon the question to be valued in the armed forces. The that the great wave of immigration The existential challenges related to Chaplains, in the sense that such and there will be famines and on the future of the Chaplaincy in answer to that question will dictate from the southern hemisphere and vocation and identity are coupled things are familiar. earthquakes in various places” the armed forces will likely think of the future of the Chaplaincy in the the east will bring about what Philip with, if not overwhelmed by, the en- (Matthew 24:6; see, also, Mark the well-publicized challenges facing Army, Navy, and Air Force. The hope Jenkins foresees:7 a revitalization vironmental challenges War Changes Everything 13:7; and Luke 21:9 ESV). clergy-in-uniform. We might catego- of a “yes” to the future of armed . In speaking of traditional values in the “next rize these challenges into existential forces Chaplaincy will not be located of future environmental challenges Christendom” in North America. If The disturbing application of God’s Soldiers know this. Chaplains, as and environmental. in self-aggrandizing testimonies to the Chaplaincy of the armed these new American populations revelation through the preacher of clergy-soldiers established by Gen- before Congress about the continu- forces we mean those forces, that can, indeed, become enculturated 36 The Chaplain Corps Journal Summer 2015 37

to the point of providing ordained, tal challenges, will depend on the is no end; and much study is a of God and our Armed Forces making many books there is no thing, whether it be good, or educated clergy to the Armed Forces effectiveness of Chaplains to practice weariness of the flesh. communities (“The preacher end; and much study is a weari- whether it be evil”). those Chaplains will naturally bring authentic “cooperation without com- sought to find out...that which ness of the flesh”); and, finally, their traditional values with them. promise”9 in providing spiritual care Let us hear the conclusion of was written was right”); we are critically, and most importantly And that is the undeniable Biblical- Whether this rise of immigrant new- for Soldiers and their Families. In the the whole matter: Fear God, and the living vessels of the confes- to all of the above: bottom-line: “I may not know the older-values (e.g., traditional Ro- end the spiritual care of Soldiers and keep his commandments: for this sions and creeds of the faiths future of the Chaplaincy, but I know man Catholics and Anglicans) would Families by competent, caring, and is the whole duty of man. For God of our endorsing agencies and • be faithful and leave the future to the One who holds the future.” bring moral, cultural conflict with the faithful Chaplains trumps any other shall bring every work into judg- our future ministries depend on God (“Let us hear the conclusion Hope in God and leave the rest to outnumbered Enlightenment-based device of undoing that antagonists of ment, with every secret thing, God’s use of our present faithful- of the whole matter: Fear God, Him may sound quaintly out-of-style, Western European Postmoderns the Chaplaincy can wield. whether it be good, or whether it ness in study; and keep his commandments: if not shallowly axiomatic. Yet, in that or ascendancy of the immigrant be evil” (12:9-14 ESV). for this is the whole duty of man. ancient truth, there is great hope for traditional values—through their Back to the Future: Some • be fruitfully balanced in our stud- For God shall bring every work Thus, we who care for the Army our future. numerical majority—remains to be Responses ies and in our practice as Chap- into judgment, with every secret Chaplaincy and the other Chaplaincy seen.8 Even more challenging could lains (“ ... be admonished: of ministries in sister services (and Pro Deo et Patria. be a scenario where the officer ranks This paper has sought to outline a in Coalition allied nations), can do of the Army, Navy, and Air Force are few expectations for the future of something in the face of so many comprised, in a new majority, by the the Armed Forces Chaplaincy in the Michael A. Milton, Ph.D. changes. According to this passage new-immigrant-Americans with their United States. We have considered U.S. Army Reserve, Chaplain (Lt. Col.) Chaplains can: more conservative and traditional how the Chaplaincy might remain Milton earned his Ph.D. through the University of Wales, Trinity Saint David’s expressions of faith being served the same and how it will undoubt- • practice sound judgment to- College. He is a Subject Matter Expert in homiletics and a faculty member of the by an Enlightenment-influenced edly face certain crises that threaten wards all as we conduct our U.S. Army Chaplain Center and School. An author, writer, and musician, Milton old-line Western European-North even its existence as a distinct corps. ministries (“the preacher was is also engaged in studies at the School of Government, the University of North American Chaplaincy. Even as Ecclesiastes is unsettlingly wise”); if we suffer let us suffer for Carolina at Chapel Hill (Master of Public Administration). He lives with his wife righteousness, not for our own Both arguments point to continued pessimistic in its treatment of human and son in Matthews, North Carolina. thoughtless actions; (happening more rapid than we can nature, it is simultaneously hopeful predict) cultural froth that can poten- in its concluding words: • be unceasingly productive in spir- tially obscure the role of Chaplains. NOTES “And moreover, because the itual formation ministries to ser- Chaplains ordinarily accentuate the 1 “Scripture quotations are from The Holy Bible, English Standard Version®, copyright © 2001 by Crossway Bibles, a division of preacher was wise, he still taught vice members and their families society’s resistance to change as Good News Publishers. Used by permission. All rights reserved.” the people knowledge; yea, he (“he still taught the people”); our 2 Charles Bridges, “Preface,” in An Exposition of the Book of Ecclesiastes (New York: R. Carter & Brothers, 1860), x-xi. religion is the de facto repository of a 3 gave good heed, and sought out, unique place at the table is our Abraham Joshua Heschel and Susannah Heschel, “No Time for Neutrality,” in Moral Grandeur and Spiritual Audacity: Essays (New culture’s ideas, stories, and customs. York: Farrar, Straus & Giroux, 1996), 137. and set in order many proverbs. work as “spiritual physicians;” 4 If the new immigrant groups enter See M. Craig. Barnes, The Pastor as Minor Poet: Texts and Subtexts in the Ministerial Life (Grand Rapids, MI: William B. Eerdmans Pub., 2009). the military then this fact will play 5 The preacher sought to find • be consistently careful about Abraham Joshua Heschel and Susannah Heschel, Moral Grandeur and Spiritual Audacity: Essays (New York: Farrar, Straus & Gir- well for the future of the Chaplaincy. oux, 1996), 300. out acceptable words: and that words that heal and words that 6 For a discussion of modernity and postmodernity divisions see, e.g., Jürgen Habermas, 1999. Modernity versus Postmodernity. Mo- If not and the post-Enlightenment, hurt and use our gifts and educa- which was written was upright, dernity Critical Concepts 4: 5-16. secular Western European ideas 7 even words of truth. The words tion in communicating to build Philip Jenkins, God’s Continent: Christianity, Islam, and Europe’s Religious Crisis (Oxford: Oxford University Press, 2007); and The continue to dominate culture the Next Christendom: The Coming of Global Christianity (Oxford: Oxford University Press, 2002). of the wise are as goads, and as others up in hope and faith; 8 A contemporary case-in-point could be the Episcopal Church in the United States and the “continuing” Anglican movement—the Chaplaincy of the Armed Forces will ministry must be conducted for nails fastened by the masters of Anglican Church in North America, the Anglican Mission in the Americas, and others—, the latter having received its catalyst from face, perhaps, the greatest test of assemblies, which are given from the “sake of the elect,” as St. Paul archbishops and bishops in the “global south” and the “global east.” See, e.g., Miranda Katherine Hassett, Anglican Communion in its history. 10 Crisis: How Episcopal Dissidents and Their African Allies Are Reshaping Anglicanism (Princeton: Princeton University Press, 2007). one shepherd. And further, by wrote to Timothy; 9 See, e.g., Michael A. Milton, Cooperation without Compromise: Faithful Gospel Witness in a Pluralistic Setting (Eugene, OR: Wipf these, my son, be admonished and Stock Publishers, 2006). Yet, again, the future of the Chaplain- • be studied and faithful scholars for the making many books there 10“Therefore I endure all things for the elect’s sakes, that they may obtain the salvation which is in Christ Jesus with eternal glory” (2 cy, in the midst of these environmen- of Sacred Text in the service Timothy 2:10 ESV). 38 The Chaplain Corps Journal Summer 2015 39

Chaplain (Col.) James Palmer, Jr. Photo by Sgt 1st Class Jonathan Watters

To be a Chaplain is to be at war. The physical environ- understand there is a significant difference between ment that we are in has little to do with this reality. infantry, armor, artillery and garrison and combat. The Casualty of Combat: Soldiers and Families struggle with deep questions, hard former consists of training and preparation, the later of choices and making life work. Addiction, depression, carrying out that mission to “engage and destroy the en- abuse, and neglect are present on and off the field of emies of the United States of America in close combat.” physical battle. Garrison Doctrine As Chaplains, we have the same mission wherever we By Chaplain (Maj.) Chris Moellering Our mission does not change with the presence or ab- are—provide religious support, advise the command. The sence of incoming hostile fire. We provide and advise. We prayers we pray in a worship service in garrison are as “We don’t do anything notionally.” Chaplain (Capt.) Edward Tolliver conduct religious services, bury the dead, comfort the real as the prayers we pray in a foxhole. The counsel we afflicted, and at times, afflict the comfortable. Unfortu- offer a struggling Soldier during a training rotation is as “For we do not wrestle against flesh and blood, but against the rulers, nately, our doctrine does not reflect this reality. sincere as counsel offered during a convoy to resupply a against the authorities, against the cosmic powers over this present forward operating base. We are always on the front lines darkness, against the spiritual forces of evil in the heavenly places.” The Chaplain Corps has taken their doctrinal cues from of religious support. the Maneuver, Fires and Effects side of the Army. We all (Ephesians 6:12 ESV) 40 The Chaplain Corps Journal Summer 2015 41

In this way, we are similar to the vironment. Yet, our doctrine focuses The majority of field-grade Chaplains Let us look at the history of the last and Equipment; only the command the Command Master Religious Plan. Army medical community. They only on wartime and other “forward” are contained within the generat- 20 years. In 1995 FM 16-1 Religious context changes.” (FM 1-05 2003 What happened? Has doctrine for practice actual medicine in the troop actions. This is a serious oversight ing force. Why is this significant to Support was published. Chapter 4 7-12) The following paragraph is even installation religious support become medical clinic and the battalion aid that causes significant problems for doctrine? Because doctrine is taught “Religious Support During Peace- more important, and is quoted in a casualty of war? station. The Army medical commu- religious support and our corps. by field grade officers. Doctrine is time” contained a sub-heading “In- its entirety: nity has an advantage. Their doc- used by field grade officers to create stallation Religious Support.” These This new disconnect between op- trine reflects this reality, at least to Consider the way our Corps is struc- plans, evaluate courses of action and five pages mostly covered installa- The assignment instructions erational and generating Chaplains a degree.1 tured. Operational forces contain 63 to shape operations. For the Caniza- tion support of the deploying force received by every Chaplain at the creates and reinforces a divide that percent of our Chaplain authoriza- tions. This means the doctrine we and the role of Reserve components time of his/her receipt of per- should not exist. What is the differ- Doctrine informs the way we plan tions. Obviously, the generating (or do have is irrelevant to the primary in supporting this mission. manent change of station (PCS) ence between a Chaplain in a brigade and what we consider our essential institutional) force contains 37 per- users of it! orders, contains the following combat team and a training brigade? tasks to be. Religious support plan- cent. However, look at the following In April 2003 Field Manual 1-05 statement: ’Chaplain will perform Both are charged to protect the free ning should occur no matter our en- chart. It is not that straight forward.2 Religious Support was published. and/or provide direct and general exercise of all the Soldiers in their “Installation Unit Ministry Team religious support in accordance units. Both supervise Chaplains who Religious Support Operations” now with Unit Religious Support Plan are providing and advising. Both Chaplain Authorizations (FY15) occupied an entire chapter. Fifteen and Command Master Religious ought to be engaged in both inter- pages fleshed out the material Program.’ The installation staff nal and external advisement. Both covered by the previous FM 16-1. UMT establishes staff supervision conduct worship services, administer Operational Generating Why the new emphasis? It seems and implements the CMRP. They rites, sacraments and ordinances. counter-intuitive when we think supervise the training of UMTs for But, since doctrine views these two 17% 52 that this was published a month the CCH in cooperation and coor- units differently for religious support, after the invasion of Iraq and dination with tenant command we tend to view them differently. 48% almost two years after operations in UMTs. They supervise garrison re- Indeed, doctrine only addresses one Afghanistan commenced. ligious support force structure for of them at all. the commander, both active and O3 O4 This new chapter was included be- civilian. On an installation or in Then there are issues of area cov- cause something else significant hap- a community, the staff Chaplain erage. It is inexcusable that some pened as well in the first few years has overall staff responsibility for installation Chaplains have difficulty of this century. In October 2002, the the religious support mission. In covering chapel services because Installation Management Agency was fulfilling that responsibility, the tenant operational unit Chaplains 83% officially activated. As most readers staff Chaplain will coordinate and do not see the need to take a part will know, this shift had significant use total UMT assets from both in the installation Command Master implications for the way the Chaplain 67% 67% the TDA and TOE units. The in- Religious Plan. Integrated doctrine Corps staffs and supervises reli- stallation Chaplain Assistant non- would be a step toward remedying 37% 37% gious support. commissioned officer in charge this situation. advises the Chaplain on Chaplain It should be noted that the assertion Internal and external advisement Assistant assignments, training, made in the second paragraph of this can and should happen in garrison. and other critical support issues. O5 O6 article was doctrinal in this edition of Interaction with “indigenous” clergy (FM 1-05 2003 7-55) the FM. “The content of the religious should be as routine in Killeen, Texas support mission of the Chaplain and Ten years later, we now have a new as in Kandahar, Afghanistan. Chaplain Assistant is not different in version of FM 1-05. Its four chapters It should not be a paradigm shift for the Table of Distribution and Allow- do not mention installation religious us to go forward and engage host-na- ances than the Table of Organization support, area coverage in garrison, or 42 The Chaplain Corps Journal Summer 2015 43

tion clergy. It should merely require We live in an age—not unlike ages be- quantity and quality of on-post op- some tweaks to our techniques. fore us—where the role and necessity portunities decreases. Soldiers and of the Chaplain is questioned and family members then also increas- Professionalism This leads us back to the conflict— attacked. An age where religion is ingly look off-post for these needs to the war—which this issue of the increasingly seen as a private matter be fulfilled. Chaplains become less journal is based around. The omis- that should not affect public actions. relevant because they are not seen in the Chaplaincy sion in the most recent FM 1-05 is By not retaining integrated doctrine, as fulfilling their mandate to lead certainly traced in part to the ef- and more importantly, an integrated communities of faith. Soldiers and by Chaplain (Capt.) Karyn B. Berger fects of a decade of combat opera- vision of how religious support for family members who desire spiritual tions—everything has been about the Soldiers is a continuous mission from counsel, or need religious rites, will deployment cycle. Garrison was a pit the first day in a reception battalion go where they worship—off-post. As ordained Chaplains, rabbis, ministers, imams, priests, and nuns, we are familiar with stop between deployments for many through the last retirement ceremo- the idea that ministry is more than a job—even more than a profession. It is a “voca- Soldiers, including Chaplains. How- We do not have to worry about the ny, we undercut our own relevance. tion.” The Christian term associated with this vocation is a “calling,” although this ter- ever, the Installation Management Department of Defense civilianiz- minology is not commonly used in Jewish circles.1 In the Army, as in the other military Agency has become Installation Man- If battalion Chaplains are not held to ing Chaplains. We are doing the job services, we are first and foremost Soldiers. Our job requires us to live our values and agement Command—a command their Title X statutory responsibility for them. We shirk our duties when inspire other Soldiers and build trust amongst those we serve. We are expected to em- that accounts for roughly one-third to conduct weekly religious services we are not “forward” because we body and enact our values by the way that we live—in common parlance, “ethics.”2 of our major, lieutenant colonel and for their Soldiers, but instead choose are blinded to the war around us. colonel positions within the Corps—a to attend worship off-post, we create There are religious, spiritual and As a Chaplain, this topic is critical. With the recent publication of The Army Ethic White larger percentage of these ranks than a self-reinforcing cycle of destruc- moral needs in garrison. Our doctrine Paper, the Army defines the three core tenants which define the Army Ethic: Honor; any other command. tion for the Chaplain Corps. As more ought to address this and reinforce it Competency; and Stewardship. What it means to live an ethical life is often unspoken Chaplains are off-post in worship, the instead of ignoring it. and unexplored.

Living an ethical life is more than just living a life of integrity. It is a faith journey—my faith journey. It is why I am a Chaplain.3 “Faith,” as defined by the Jewish mystics and Chaplain (Maj.) Chris Moellering Chasidic Masters, is the constant process of seeking and being engaged in the search Chaplain Moellering holds a Bachelor of Science degree from Ball for God. This paper explores that quest. How does the Chaplain Corps, and Chaplaincy State University, Muncie, Indiana and a Master of Divinity Degree in particular, embody the Army Ethic? What is the intersection between faith and eth- from Ashland Theological Seminary, Ashland, Ohio, a Master of Busi- ics? In what way can ethics be understood as a “journey of faith?” How do ethics, lived ness Administration and Executive Masters of Public Administration out as a faith journey, constitute “Avodat HaShem,” Serving God, and in what way? from Syracuse University. He is endorsed by the Anglican Church in North America.

NOTES 1For example, see FM 4-02 Army Health System 2-15. August 2013 2Data pulled from FY15 documents on FMSWEB 44 The Chaplain Corps Journal Summer 2015 45

Methodology are more than 2,000 years old, are to uphold these ethics and abide by group. As a Rabbi, I specialize in enough to only Pray. It is not enough No matter how good a person you part of God’s ongoing revelation, them. However, for me, the Chap- serving Jewish Soldiers. When there to only do Righteous Deeds. We must are, no matter how charitable or This paper uses a Jewish exegetical or “Oral Torah”.5 Its content holds laincy speaks to a something larger is something that is unique to being do all three. magnanimous your deeds, without lens to explore ethics as it is ex- as much weight and importance as than Ethics qua Ethics. It speaks to Jewish—like life cycle ceremonies, or Studying Torah, there is, practically pressed in faith. It does not seek to the Tanakh.6 More, the different the dialectic of ethics and faith. Put getting kosher food, or ensuring that Before going any farther, I need to speaking, no way to fully engage in show how one creates an ethical life commentators, through their simply, I am in the Army because it Soldiers have matzah for Pesach—I take what seems to be a digression, Avodat Hashem. or teaches ethics. Rather, it assumes commentaries, as well as all those provides the opportunity to live out ensure that these Soldiers’ needs but is actually a crucial part of a firm intellectual grasp of the prin- who study them—even moderns my ethics. are met. In Chaplaincy, we serve this discussion. Theological and Even as my work as a Jewish Chap- ciples of the Army Ethic—in this case, such as you and me—are considered God by serving others. At the same philosophical standing inevitably lain is rooted in studying ethics Honor, Competency, and Steward- to be in an ongoing, continuous That is the what. It describes the time, I am not only serving, but also influences how we translate, and (and more specifically, Torah), the 8 ship—already exists. In particular, it discussion that is neither linear nor job. In much of normative Jewish am deepening my relationship with interpret, something. The original Chaplaincy is anything but theoreti- 16 explores how to deepen that under- limited by historic period. Thus, thought, belief in God, is a priori. The God. The Hebrew term for this is Hebrew text omits the verbs. cal. Rabbi Abraham Joshua Heschel standing and meaning in the faith Rabbi Solomon ben Isaac (Rashi), issue is not why I seek God, but how I “Avodat HaShem.” 10 In Jewish tradition, the reader is said when he marched with the Rev. journey as a military Chaplain, more who taught in the 11th and early 12th go about it. By this, I don’t mean the expected to add these verbs back Martin Luther King Jr., in Selma, Al., specifically as an Army Chaplain. century, is understood to be in a specific details of the way I seek God, The Army Ethic of Honor, Compe- into the text. Adding verbs shifts he was, “praying with his feet.” The dialog with Onkelos, who translated such as the number of times a day tency and, Stewardship, directly cor- agency. Thus, it is not the words of Chaplaincy is similar. Working with In particular, I seek to explore this the Bible into Aramaic in the third that I pray or the words that I use. responds with three similar values in Torah that matter (though they are Soldiers—doing what they do, sup- using scriptural content, as well as century; and the writers of Pirke Rather, I mean my ongoing search Pirke Avot, Aphorisms of the Fathers: significant), but engaging in Torah porting them spiritually—the Chap- Jewish commentary and wisdom Avot in 100 BCE up to the 200 CE are for, and deepening of, my relation- Godly Service, Honor, and Righteous study; it is not sacrifice or service that laincy is, to a large degree, how one literature. In an attempt to fully en- seen as speaking with Moses ben ship with God. This is a question Deeds, or Torah, Avodah, and Gimilut matters, but making the sacrificial actively engages in Avodah, practi- capsulate these ideas, I use Hebrew 11 12 Maimonides (Rambam), who wrote in of Faith. Chasadim: offering or service; it is not the deeds cal theology. With this in mind, we terms (though in transliteration), 17 the 12th century. We moderns are just that count, but doing the deeds. can understand why Jewish sages Faith is not a matter of theology Shimon the Righteous taught: following the school of thought that the latest participants. The act, not the thing, is what counts. emphasize action as more important language carries its own semantic (though it is based on theological “The entire world stands on three than study. values that cannot be translated.4 In July 2014, the Center for the Army and philosophical understanding. things: [study of] Torah, the act Moreover, in Jewish thought, the or- Traditional Jewish exegesis differs Profession and Ethic published The The definition of “Faith” consists of of serving God, and performing der of words is particularly relevant. One example of this warning occurs 13 from that of Christian exegesis/her- Army Ethic White Paper.7 It attempts how one engages in being in relation- Righteous Deeds.” The relationship is hierarchical, with in the BT Avodah Zara 17B. Here we meneutics. The basis of all Jewish to definitively establish the ethics ship with God. As framed by the Jew- the most important idea first, fol- read a story of two rabbis: This quote directly refers to Isaiah commentary is situated within the which guide the Profession of Arms: ish mystics and understood in much lowed by the second-most important Tanakh (Torah, Nevi’im, and Ketuvim, of Jewish thought, it is described as a 66:1. There we read that the earth idea, and so on.18 As such, studying When Rabbi Eleazar ben Perata or the Five Books of Moses, Prophets, The nature of Honorable Service kind of “hide and seek,” in which we is God’s footstool which sits in front Torah, Serving God, and Enacting and Rabbi Hanina ben Teradion 14 and Other Writings). In Jewish tradi- for the Army, both as an institu- seek to find God; at the same time, of the Throne of Glory. Isaiah 66 Righteous Deeds, are neither syn- were arrested [by the Roman tion, however, revelation is an ongo- tion and as a procession in the God seeks us.9 speaks to the purpose of this throne. onymous nor equal. Studying Torah authorities], Rabbi Eleazar ben ing process that must constantly be accomplishment of the mission. Understood historically, the verse (Bible Study) is primary; then Service; Perata said to Rabbi Hanina ben re-examined and made applicable to It expresses the standard and Army Chaplains have three tasks: refers to the Temple and reestablish- and finally Righteous Deeds. This Teradion, “Lucky you! You were our daily lives. expectation for all of us to make first, we ensure that Soldiers are ing the cultic practice of sacrifice. same hierarchy can be found in much arrested and charged for one right decisions and to take right guaranteed their First Amendment Simon the Righteous, however, of Jewish literature. Perhaps this is crime. Woe is me! I was arrested The way that this happens in much actions in the conduct of the mis- right to freedom of religion. Second, chooses to understand it metaphori- one reason why many sages declare and charged with five crimes.” 15 of the Jewish milieu is through sion, performance of Duty, and in we provide religious services and cally. He suggests that the world that without Torah, the other two ele- Rabbi Hanina replied: You should the thoughts, words, and writings all aspects of our lives (The Army meet the pastoral needs of Soldiers literally stands on three pillars—or in ments: Service and Righteous Deeds, be happy! You may have been of our sages and rabbis. Their Ethic White Paper, p. ii). who request it. All Chaplains do this this case, three legs. Without one of make little difference. A prime ex- charged with five crimes, but you commentaries explore various for all Soldiers, regardless of age, the legs, the footstool cannot remain ample is found the dictum that, “Lo will be acquitted. Woe is me! I aspects of life through the lens of the Living an ethical life inspires trust. As gender, race, or creed. Finally, we stable, and will collapse. It is not am ha-aretz chassid, An ignoramus was arrested and charged with Tanakh. These texts, some of which professionals, Soldiers are expected also serve Soldiers of our own faith enough to only study Torah. It is not cannot be pious” (BT Avot 2:5).”19 20 46 The Chaplain Corps Journal Summer 2015 47

only one crime, but I will not be because it deals only in the realm of world are greater than we might ever guarded formula in angelic realms cles, suffer blisters and overcome Moses stood there and prayed. cleared of charges and released. “theoretical ethics.” There are many imagine. Indeed, the Rabbi Eleazar, that somehow was revealed to the the mental challenges. Doing gives God said to him, “Now is NOT You engaged both in [the study levels of understanding. Knowing one of the protagonists in the Zohar, Israelites.31 Acting provides access to me a new understanding and sense the time for lengthy prayers! of] the Torah as well as in acts of something in your head is distinctly teaches that:27 new levels of revelation and under- of comradeship with my Soldiers. The Israelites are trusting you Loving Kindness. I, on the other different than understanding it in standing, elevating human beings to Na’aseh V’Nishma encompasses a to resolve their troubles! Con- hand, only studied Torah!” your heart or having the visceral When God created the universe, a level previously reserved to angels. path through which I can draw closer vince the Israelites to go forward! experience of something through the He ordained that this world Specifically, understanding comes not only to my Soldiers, but to God. Raise up your rod, stretch out His [R Hanina’s] words parallel prism of the physical body. As Rabbi would be served through the through doing. It is not the other way Knowing something in a personal, your hand above the sea. The those of Rabbi Huna. Rabbi Huna Abraham Joshua Heschel puts it: pathways of the heavens. So it around. This seems counterintuitive. intimate, emotional and experien- Israelites shall go on a path of dry taught, “He who only occupies is that when people are virtu- But, it is also transformative. Serv- tial way can only be gained through ground through the sea.”34 himself only with the study of the The grasp, the understand- ous and walk in the right path, ing God is not merely an act of “head experience in the world.32 Torah [Bible Study] is as if he had ing, comes with the deed and God moves the life flow from the knowing”. It is also a matter of heart. Rashi’s interpretation suggests that no God … ”21 through the deed. When we fulfill heavens … [until the] blessings Moses’ cries are prayers. There are a mitzvah and perform an ac- descend on all here below (Zohar, times that Avodah can be either As this story is told, we do not know ceptable deed, we grasp man’s Vol 1: Genesis, 58b).28 Torah or action. As they stand on why these two teachers were ar- attachment to God. If it were pos- the shores of the Sea of Reeds, what 22 rested. Nor is it clear why Rabbi sible to say so, God is revealed Our actions bring God into the world. God requires is not faith, but action. Hanina believes that studying Torah in our deeds, in the depths of This suggests that we reinterpret In effect, God is turning the reins of and engaging in Righteous Deeds will our being we perceive the divine our mechanistic understanding of leadership over to Moses. Moses 23 lead to his colleague’s acquittal. voices. (http://www.commentar- Torah study , enacting Avodah, and must discover that the essence of The same is true for Rabbi Huna’s ymagazine.com/article/faith-as- Performing Righteous Deeds to one leadership is action. Leadership is statement: we do not know why the-leap-of-action/the-theology- that is humanistic (for lack of a better not theoretical. He can only discover studying Torah without an occupa- of-abraham-joshua-heschel/). word). Rather than seeing each ac- it through real world experience. It is tion is like having no God. How- tion as equally important legs of foot- only when he acts that Moses gains a th ever, the teachings of a 12 century Heschel is similar to the oft quoted stools, a better analog is a person deep understanding of what is neces- commentator, Rabbi Solomon Ben maxim that Chaplaincy is, “Bringing with two arms outstretched to the sary in order to urge the Israelites Yitzchak, or Rashi, may provide some God to Soldiers and Soldiers to God.” heavens. One arm represents study- onward. He moves from one state of insight. He explains that if you only This aligns with what Jewish Chasidic ing Torah. The other arm represents understanding and relationship with study Torah (Bible), you are missing masters teach: Avodah brings the performing Righteous Deeds. By God into another. the point. God revealed the words, world and God closer together. As a bringing the two together, the human Photo by Sgt 1st Class Jonathan Watters but human understanding of words Chaplain, this invites me to examine embodies Avodah. Human beings Similarly, Army Chaplaincy is in the are not enough. You have to be able how I am with my Soldiers as well as bring the presence of God into the Intellectual effort and physical action This principle is evidenced in a com- here-and-now. My job is tending to “hear the voice of God” through with other people: Am I judgmental? world, and thus sustain and uphold are inherently interdependent: study mentary on Exodus 14:15-16.33 In to the spiritual state of well-being the words.24 Forgiving? Open hearted? Conde- the world. In the words of many without applying it in the world ulti- this section of the Torah, Moses of people. Deepening my relation- scending? Do I go to physical fitness Jewish mystics, this brings to life the mately leads to failure (because the and the Israelites are standing on ship with God is not an intellectual This is not speaking to memoriza- training in the morning and do my very famous verse from Job 19:27, “real thing” is not the same as our the shore of the Sea of Reeds. The exercise. It is something that I can tion or rote repetition of the Bible best? While Torah study creates the “Through my flesh, I see God.”29 “mental map”). Egyptians are in hot pursuit of the only gain through experiencing life. verses. As stated by Rabbi Nissim spiritual and moral underpinnings of Israelites. The Israelites look up, see Thus, Chaplaincy is inherently, and 25 As a Chaplain, I know the truth of ben Reuven, “ … Reciting the action, how I act in the world shows The Torah framework is simply a the Egyptians and cry out in fear to intensely, personal. It is the work Rabbi Krumbein’s teaching. For me, Shema twice daily [praying] does not me where my heart, my true inten- two word Hebrew clause in Exo- God. Rashi’s commentary casts an of the soul, but not limited to it. For it is one thing to think about going suffice …” (Ran, Commentary on BT tions, lies. dus: Na’aseh V’Nishma, We will do interesting light on the call to action me, it is more than doing the “Will of 26 on ruck march with a 35 pound pack; Nedarim 8a). Studying Torah yields and then we will understand (Ex. by telling the reader what Moses was God.” In Chaplaincy, this is the field 30 it is something else to go on the ruck intellectual understanding; but, that To that end, we are taught that 24:8). As told in a Talmudic story, doing: in the summer in unbearable Texas march and experience sore mus- kind of understanding is incomplete, ramifications of our actions in the Na’aseh V’Nishma was a carefully heat; in the struggles of Soldiers 48 The Chaplain Corps Journal Summer 2015 49

and their families, in the realities of not greater than the former?” To serve God is to participate in and body so that he does not faith” or acting without due consid- S’fat Emet, like many other Chasidic constant and long deployments. This (Midrash Tanchuma 19:3)35 the process of creation, taking raw become sick—for he is unable to eration. To the contrary. It assumes sages, reads this story as a paradigm type of understanding is gained only materials and making them useful. serve the Lord when he is sick— that I have done the necessary work for how we ought to lead our lives:41 as we muddle our way through life. As background, Quintus Tinieus However, you cannot be satisfied his sleep shall become a service to establish a firm ethical founda- Action comes first. Understanding, Rufus was the Roman governor of with merely “cutting the wheat.” You of God. (Hilkhot De’ot 3:2-3).37 tion from which to act; and, that in One must always aim to extract often, comes later. Judea around the second century, must go to the next step; and, once achieving this, Avodat HaShem does oneself from habit, from the C.E. Rabbi Avika ben Joseph was one this is complete, to the next ... Un- Maimonides looks to transform not allow me to rest easy in that. state of the normal. Even if one Doing, Na’aseh, is the means of the leaders of the Jewish Acad- like making bread, this can be done everyday deeds into sacred acts of This leads us to a comment that has reached a certain standard through which I gain Nishma, emy. He was actively involved with a infinitum—until the day that you die. reverence. He advises us to infuse Rabbi Israel Ba’al Shem Tov makes of Avodat Hashem (religious an understanding, of better rebellion against Rome and had been To fully engage in Avodat HaShem is every act with mindfulness. We are in response to Duet 29:9-13, in which intensity and practice), that too understanding God. I become an imprisoned for illegally teaching to continue the process of learning to make everything an act in which Moses calls upon the Israelites to becomes second nature after active partner, and deepen my Torah in public. During his incarcera- and engagement. we serve God. This is the only means recommit themselves to accepting a time and becomes the norm. relationship, with God. Prima tion, there are a number of instances to determine whether our service is the covenant and following the com- Therefore, at all times one must facia, this is an audacious claim. in which Rufus challenges Rabbi That is the essence of what it is to be “Avodat HaLev”--truly serving God- mandments in the Torah:39 renew one’s soul and one’s reli- Yet, the Jewish sages insist that Akiva to a debate in an attempt to a Jew—and it forms the backbone -or whether we are serving only our gious direction. (S’fat Emet, Lekh human beings have a role to play discredit Judaism and its philosophy. of what it is to be a Chaplain. Rabbi own personal interests.38 The man who considers himself Lekha, 1967, p. 44)42 in the ongoing process of creation. This is one such time. Abraham Joshua Heschel points out: to be fulfilling the Will of Heaven, One example occurs in a story in This is how Na’aseh V’Nishma complete in all his ways, and Avram’s (later his name becomes which the Roman governor, Rufus, Rufus’ first question is a “setup” to A Jew is asked to take a leap of translates into Chaplaincy: as with no shortages in his service “Abraham”) faith in God is already encounters Rabbi Akiva: discredit the idea of circumcision; yet action … to surpass his [or her] a Soldier, everything that I do to God, such a person is lost proven and needs no comment. Rabbi Akiva, manages to side step needs, to do more than he [or translates everyday acts into holy forever! There is no hope for him Rather, S’fat Emet explains, it was “Once the evil [Roman governor] the trap by making a daring state- she] understands in order to actions, whether I am by myself as long as he lives. It is certain crucial for Avram to leave his home- Tinieus Rufus asked Rabbi Akiva, ment that man’s deeds are greater understand more than he does. or with other Soldiers. Running is that he has not even started land. Journeying serves as a meta- “Whose deeds are greater —God’s than God’s. Still, Rufus wants to In carrying out the word of Torah not just for exercising my body; nor serving God, and does not know phor for breaking habitual thinking or man’s?” prove that the purpose of Jewish he [or she] is ushered into the is it something I do only because the truth.” (Sefer Ba’al Shem Tov, patterns and paradigms in order to practice is to try and place humanity presence of spiritual meaning. the Army ethic of honor demands Nitzavim 10). better serve God. This could not, Rabbi Akiva replied, “Man’s above God. For Rabbi Akiva, the role Through the ecstasy of deeds he that I do what my Soldiers do. I and still cannot, happen by remain- deeds are greater.” of mitzvoth are not to perfect what [or she] learns to be certain of the run because it is a way of honoring Chaplaincy, as a mode of Avodat ing in the same place, either physi- God created; rather, the raison-de- hereness of God. Right living is God and deepening my relationship HaShem, is my ongoing quest. It cally, emotionally, or intellectually. … He [Tinieus Rufus] then asked, etre of the mitzvoth is that they are a way to right thinking (Heschel, with the Lord. Similarly, being requires constant work. Just as I must engage in action in order to “Why do you circumcise your- actions that make it possible for us to 282).36 able to follow commands and important, the Jewish sages teach transcend to new levels of Avodat selves?” become better people. march in formation is more than us that this passage applies not just HaShem. Na’aseh V’Nishma invites In everyday life, Rabbi Moses Mai- solely Rabbi Akiva replied, “I knew that demonstrating the ethic to the Israelites, but is an obligation me to dig into the reality of life, Rabbi Akiva illustrates his point monides speaks to how we might do 40 that was the point of your ques- of competence. It is a way for inherent upon Jews in the present. the dirt and the muck of living, in through this analogy: just as a stalk this: As a Jew, this means that the Cov- tion, and therefore I answered in me to understand, more deeply, order to gain meaning and to cre- of wheat is inedible until the grain God’s presence in every step that enant that my ancestors established ate a deeper relationship with God the first place that man’s deeds A person must direct every single is separated from the chaff, ground I take. This is not a question of is binding to me, as well. through my relationship with my are greater than God’s.” one of his deeds solely towards and made into flour, so, too human understanding the impetus behind Soldiers. attaining knowledge of God. A paradigm for this is found in Rabbi Akiva brought him stalks of beings are incomplete and not fully each action I take—but simply taking His sitting down, his standing Genesis 12, in which God commands wheat and some bread, and said, useful to God. The mitzvoth help hu- the action with the clear intent of This may be one of the very reasons up, and his speech should all be Abraham to leave his homeland and “These grains of wheat are God’s man beings refine themselves so that Serving God. that many Jewish prayers begin with directed toward this goal. . . Even travel to an unknown place. Many Keyn Yehi Ratzon handiwork, and the bread is the they can serve God. the words “ , May it when he sleeps, if he sleeps with Na’aseh V’Nishma understand this passage as a testa- handiwork of man. Is the latter To be clear: does be your will, Oh God. ... ” This verbal the intention of resting his mind not argue to what some call “blind ment to Abraham’s faith in God. The formula reminds us, before acting, 50 The Chaplain Corps Journal Summer 2015 51

to consider our personal motives for That was that. anyone else), and other amazing one second. David … We live our I pray that I live my Chaplaincy in the acting and working, to ensure that things. lives in the world without think- same way that Reb Michael wished our acts and desires are aligned with But David refused to give up. ing about anything. What would everyone could live. May my life be God’s. Thus, I end this article with a From that point on, every day, Everyone, including David, held it be like if we lived every minute lived through Na’aseh V’Nishma, act- story that I heard from someone a he would ask the same ques- their breath! What if she fell? concentrating on Torah like that ing and then understanding—Faith, long while ago: tion. And every day, Reb Michael acrobat must concentrate? What so that God and I may find our way Finally, the act was over. Eve- would give the same answer. would this world be like if we to one another. That is true Avodat ryone applauded and cheered Once, a long, long time ago in a Until … lived every moment devoting our Hashem. loudly—including Reb Michael. land that was far, far away, there lives to deepening our relation- One day, just before they started He clapped and cheered the was a young boy named David. ship with God? What a place this May it be God’s will! to study, David asked the ques- loudest of all, yelling, “Brava! David loved to play. He loved to world would be!” play tag and run around; he loved tion he always asked: “Please, Amazing! Keyn Yehi Ratson! to skip rocks on the water; he sir. Can we go out and play?” No one could understand it. ... loved to play hide and seek with He expected the same answer his friends. But, he also had to go from Reb Michael. But out of Then he and his students re- to school and learn Torah—which nowhere, Reb Michael smiled and turned to school. David could Chaplain (Capt.) Karyn B. Berger meant, of course, that David (and slammed his book shut. “Come!” barely contain himself. When his friends) could not play during Chaplain Berger currently serves as the battalion Chaplain for Joint Task Force He said. And he walked out the everyone finally got settled, he the day. They had to study. Their Odin in Afghanistan. The daughter of a retired Army Chaplain, Berger hails door with all the students fol- raised his hand to ask a question. teacher was Reb Michael. from Fort Sill, Ok. She holds two masters degrees in Jewish Studies and was lowing him. They walked to the Reb Michael called on David. accessioned as a rabbi in 2006. Reb Michael loved to learn Torah. middle of the town. “Sir, I don’t understand. ... ” He never let them play. Ever. Everyone was confused until Reb He said. “Every day, I ask if we can go play; and every day you Every day, David and his friends Michael pointed up to a space say no. We have to study Torah would come to school when it between two buildings. David because there is nothing more was still dark and they stay all saw a rope strung between two amazing or wonderful. But day until it got dark again. One buildings. On the far side, a today, we went to the circus and day, on a beautiful sunny day, thin young woman stood. Then didn’t study Torah. You clapped David got his courage up and she began walking across the the hardest of all and shouted dared to ask Reb Michael during rope, holding a wooden bar in loudest of all, ‘Amazing!’ Why?” the middle of the lesson, “Please, front of her. One foot, then the sir. Can we go out and play?” other. Slowly, carefully, until she Reb Michael gently smiled. “Da- reached the other side. Then vid, you are right. Torah is the Reb Michael looked up at David. back across. Then she got on a most amazing thing in the world “What? Why would you want bicycle and started riding across NOTES for it brings us closer to God to do that? Every day, we come the rope. They expected her to 1 You will find, however, the “the voice of prophecy,” often described as the, “Bat Kol” in many Jewish texts, such as theMidrash and Talmud. and God closer to us. But ... you 2 to school to learn Torah. It fall. But that did not happen. “Ethics,” as defined by theOxford Dictionary, are the moral principles that govern a person’s or group’s behavior.” know that acrobat on the rope? 3 It is sine qua non that there is something, a Source, which calls us into action. For me, this originates in what we call “God.” Whether that God is the most fabulous thing to She rode to the other end and exists, the form that God takes, and the legitimate source (whether scriptural or not) is material for another essay. It is not easy to do what she did 4 learn! In it we discover God back. Then she did several other For more on this, see Max Kedushin’s Organic Thinking: A Study in Rabbinic Thought without dropping something or 5 This is not all encompassing. Some groups of Jews, most notably, the Karaites, hold that this commentary is not legitimate. and joy and the reason for life amazing things, juggling balls 6 Judaism is Biblical in origin. It is, however, impossible to live life in world that is constantly evolving to rely only on biblical citations. Suffice it to getting hurt. Every step, every itself. What could be better than without dropping any, tossing say that many passages in the Torah are confusing and make no sense. Oral Torah makes it possible to negotiate these issues. There are any number movement takes the greatest of of philosophical treatises and many hundreds of books, articles, and treatises that address this and methodology. http://www.torah.org/learning/ learning Torah?” fire without burning herself (or basics/primer/torah/oraltorah.html provides an excellent overview of this. concentration. She could never 7 ----. Army Ethic White Paper. West Point, NY: Center for the Army Profession and Ethic, Mission Command Center of Excellence (2104). lose her concentration for even 8 This article does not seek to justify my Chaplaincy based on a Biblical verse—though there is a time and place for that discussion. 52 The Chaplain Corps Journal Summer 2015 53

9 In contradistinction, “Belief” is trust in God. for us to serve the Egyptians than that we should die in the wilderness! 10 The term “Avodah” or “Divine Service” can be traced to the Bible and is inextricably associated with the construct of the Temple and animal Moses said to the people, “Do not fear. Stand still, and see the salvation of the Lord, which he will show to you today: you will never see these sacrifice.The first time the concept of animal sacrifice as a means of worshipping God asAvodah “ ” is mentioned in Torah in Numbers 4:23. Egyptians, who are now here, again.” Substituting prayer in lieu of animal sacrifice is found as early as the words of the Prophets—to wit, Micha 6:6-8 —as well as in numerous places in 14. Lord shall fight for you! Just hold your peace. the Psalms. By the 1st Century, B.C.E. (Before the Common Era), the terms “Avodah” and “prayer” were synonymous. 15. Then the Lord said to Moses, “Why do you cry to me? Speak to the people of Israel so they move forward; 11 Ethical aphorisms that were written and codified between 180 and 230 CE. It is still studied today. 16. Raise up your rod, stretch out your hand over the sea, and divide it. Then, Israelites shall go on dry ground through the midst of the sea. 12 Many translate “Gimilut Chasadim” as “Good Deeds” or “Deeds of Loving-kindness.” Rabbi Larry Hoffman, however, in Covenant of the Blood: 17. I will harden the hearts of the Egyptians, and they shall follow them, I will conquer Pharaoh and his army, his chariots, and his horsemen. The Circumcision and Gender in Rabbinic Judaism (p. 122. Chicago: University of Chicago Press, 1996), suggests that these are deeds that are Egyptians shall know that I am the Lord, when I have conquer Pharaoh, his chariots, and his horsemen. יּופַרְעהֹהִקְרִ יב וַּיִשְאֹּובְנֵי־יִשְרָֹ אֵל אֶת־עֵינֵיהֶם וְהִּנֵהמִצְרַ יִם נסֵֹעַַאחֲרֵ יהֶםוַּיִירְ אּו מְאדֹ וַּיִצְעֲקּובְנֵי־יִשְרָֹ אֵל אֶליְ-ה-ֹו-ה: יא וַּיאֹמְרּו אֶל־משֶֹׁה הֲמִּבְלִיאֵין־קְבָרִ ים ּבְמִצְרַ יִם לְקַחְּתָנּו לָמּות specifically related to the mitzvoth. They are neither arbitrary actions nor “Random Acts of Kindness.” They are, according to this rubric, acts that ּבַּמִדְּבָרמַה־ּזאֹתעָשִיֹתָ ּלָנּו לְהֹוצִיָאנּומִּמִצְרָ יִם: יבהֲֹלא־זֶה הַּדָבָר אֲׁשֶר ּדִּבַרְ נּו אֵלֶיָךבְמִצְרַ יִם לֵאמרֹ חֲדַל מִּמֶּנּווְנַעַבְדָה אֶת־מִצְרָ יִם ּכִי טֹוב לָנּו עֲבדֹ אֶת־מִצְרַ יִםמִּמֻתֵנּו ּבַּמִדְּבָר: יג וַּיאֹמֶר .literally sustain the world’s existence and prevent it from being destroyed משֶֹׁהאֶל־הָעָם ַאל־ּתִירָ אּוהִתְיַּצְבּו ּורְ אּו אֶת־יְׁשּועַת יְ-ה-ו-ה אֲׁשֶר־יַעֲשֶהֹ לָכֶם הַּיֹום ּכִיאֲׁשֶר רְ אִיתֶםאֶת־מִצְרַ יִם הַּיֹום ֹלאתסִֹפּו לִרְ אתָֹם עֹוד עַד־עֹולָם:יד יְ-ה-ֹו-ה יִּלָחֵם לָכֶם וְאַּתֶם שמעון הצדיק היה משירי כנסת הגדולה. הוא היה אומר על שלשה דברים העולם עומד. על התורה ועל העבודה ועל גמילות חסדים 13 ּתַחֲרִׁשּון:טווַּיאמֶר יְ-ה-ֹו-האֶל־משֶֹׁה מַה־ּתִצעק אֵליּדַּבֵר אֶל־ּבְנֵי־יִשְרָֹ אֵל וְיִּסָעּו: טז וְאַּתָה הָרֵ ם אֶת־מַּטְָך ּונְטֵה אֶת־יָדְָך עַל־הַּיָםּובְקָעֵהּו וְיָבאֹּו בְנֵי־יִשְרָֹ אֵל ּבְתֹוְך הַּיָםּבַּיַּבָׁשָה: יז וַאֲנִי הִנְנִי Thus, God says, “The heavens are my Throne. The earth is my footstool. Where is the house you shall build for me? Where is the place that I 14 .מְחַּזֵקאֶת־לֵבמִצְרַ יִם וְיָבאֹּו ַאחֲרֵ יהֶםוְאִּכָבְדָה ּבְפַרְ עהֹ ּובְכָל־חֵילֹוּבְרִ כְּבֹו ּובְפָרָ ׁשָיו: יחוְיָדְעּו מִצְרַ יִם ּכִי־אֲנִי יְ-ה-ֹוָ-ה ּבְהִּכָבְדִיּבְפַרְ עהֹּבְרִ כְּבֹו ּובְפָרָ ׁשָיו ”?shall rest טו( מה תצעק אלי. למדנו, שהיה משה עומד ומתפלל, אמר לו הקב”ה, לא עת עתה להאריך בתפלה, שישראל נתונין בצרה. דבר אחר מה תצעק אלי, עליי הדבר תלוי ולא עליך. כמ”ש 34 כהָאמַר י-ה-וָ-ה הַּשָׁמַיִם ּכִסְאִי ץוְהָָארֶ הֲדםֹ רַ גְלָי אֵי־זֶה בַיִת אֲׁשֶר ּתִבְנּו־לִיוְאֵי־זֶה מָקֹום מְנּוחָתִי ֹ : להלן, על בני ועל פועל ידי תצוני )ישעיה מה, יא) This aphorism uses metaphor, as opposed to a simile or allegory. The difference between these literary tools is crucial to understanding how the 15 מעשה ששאל טורנוסרופוס הרשע את רבי עקיבא: אלו מעשים נאים, של הקב"ה או של בשר ודם? אמר לו: של בשר ודם נאים! אמר לו טורנוסרופוס: הרי שמים וארץ, יכול אדם Jewish sages transform Torah into a living document. For a beautifully written, and quite nuanced discussion of using metaphor as opposed to 35 לעשות כיוצא בהם? אמר לו רבי עקיבא: לא תאמר לי בדבר שהוא למעלה מן הבריות שאין שולטים עלי? אלא אמור דברים שהן מצוין בבני אדם. א"ל למה אתם מולים? א"ל טני allegory and how that affects understanding of the text, see Daniel Boyarin’s text, Intertextuality and the Reading of Midrash (Wipf and Stock הייתי יודע שעל דבר זה אתה שואלני, לכך הקדמתי וא"ל שמעשה בני אדם נאים משל הקב"ה. הביא לו ר"ע שבלים וגלוסקאות, א"ל אלו מעשה הקב"ה, ואלו מעשה ידי אדם. א"ל Publishers, 2001). By way of establishing historical contact. By 70 CE, the Temple was destroyed. By 120 CE, the Romans had thoroughly quashed אין אלו יותר נאים מן השבלים? א"ל טורנסרופס, אם חפץ הוא במילה, למה אין יוצא הולד מהול ממעי אמו? א"ל ר"ע ולמה שררו יוצא עמו והוא תלוי בבטנו ואמו חותכו. ומה שאתה the Bar Kokhba Revolution. Judaism as a whole required a paradigmatic shift if it was to survive. The brought about the rise of Rabbinic Judaism, to אומר למה אינו יוצא מהול, לפי שלא נתן הקב"ה את המצות לישראל אלא לצרף אתם בהם לכ"א דוד כל אמרת אל-הי צרופה )תהילים י"ח ). which we can trace its origins somewhere around 100 BCE. This movement embraces a messianic vision and actively works to substitute the cultic practice of sacrifice with the words of prayer. 16 Grammatically this is a “nominative” sentence or clause. In addition, Hebrew, as is the case with Arabic, does not have time or “tense,” (e.g., past, 36 Heschel, R. Abraham Joshua. God in Search of Man: A Philosophy of Judaism. New York: Farrar, Straus and Giroux: 1976. צריך האדם שיכוון לבו וכל מעשיו כולם לידע את השם ברוך הוא בלבד ויהיה שבתו וקומו ודבורו הכל לעומת זה הדבר כיצד כשישא ויתן או יעשה מלאכה ליטול שכר לא יהיה בלבו present or future); rather, this is established exclusively by context. 37 לקבוץ ממון בלבד אלא יעשה דברים האלו כדי שימצא דברים שהגוף צריך להם מאכילה ושתיה וישיבת בית ונשיאת אשה וכן כשיאכל וישתה ויבעול לא ישים בלבו לעשות דברים Doing this marks a significant difference in hermeneutics: a Christian theologian might translate the text quite differently than someone from within 17 האלו כדי ליהנות בלבד עד שנמצא שאינו אוכל ושותה אלא המתוק לחיך ויבעול כדי ליהנות אלא ישים על לבו שיאכל וישתה כדי להברות גופו ואיבריו בלבד לפיכך לא יאכל כל .Jewish tradition; this leads to a different interpretation שהחיך מתאוה ככלב וחמור אלא יאכל דברים המועילים לגוף אם מרים אם מתוקים ולא יאכל דברים הרעים לגוף אע”פ שהן מתוקים לחיך כיצד מי שהיה בשרו חם לא יאכל בשר .I would argue that this is NOT the case in the values defined within the Army Ethic 18 ולא דבש ולא ישתה יין כענין שאמר שלמה דרך משל אכול דבש וגו’ ושותה מי העולשין אף על פי שהוא מר שנמצא שותה ואוכל דרך רפואה בלבד כדי שיבריא ויעמוד שלם הואיל .The Babylonian Talmud was redacted somewhere around 711 CE, though some parts of it were written much later 19 ואי אפשר לאדם לחיות אלא באכילה ושתיה וכן כשיבעול לא יבעול אלא כדי להברות גופו וכדי לקיים את הזרע לפיכך אינו בועל כל זמן שיתאוה אלא כל עת שידע שהוא צריך ולא עם הארץ חסיד. 20 :להוציא שכבת זרע כמו דרך הרפואה או לקיים את הזרע א”ל ר’ אלעזר בן פרטא לרבי חנינא בן תרדיון: אשריך שנתפסת על דבר אחד, אוי לי שנתפסתי על חמשה דברים. א”ל רבי חנינא: אשריך שנתפסת על חמשה דברים ואתה ניצול, 21 This is part and parcel of a Jewish methodology known as “Musar. This is “... A discipline of practices that can significantly change the way a 38 אוי לי שנתפסתי על דבר אחד ואיני ניצול, שאתה עסקת בתורה ובגמילות חסדים, ואני לא עסקתי אלא בתורה. דאמר רב הונא: כל העוסק בתורה בלבד ־ דומה כמי שאין לו א-ל-ו-ה, person perceives the world and acts in it.” It involves looking at one’s inner traits and characteristics through the lens of Torah. Any trait that is not שנאמר: )דברי הימים ב’ טו( וימים רבים לישראל ללא א-להי אמת וגו’, מאי ללא א-להי אמת? שכל העוסק בתורה בלבד ־ דומה כמי שאין לו א-לוה. 22 The Roman government ostensibly arrested the rabbis they were engaged in supporting open rebellion against Roman Empire. The Talmud is a operating in an optimum way in effect occludes the light of the soul from shining into your life, and through you, into the world. document that was written, redacted, and studied by, other rabbis and their students. It comes as no surprise that they omit this fact. 39 9. You stand here today, all of you, in front of the Lord your God: your tribal heads, your tribal leaders, your elders, your officials—every person 23 On reflection, this may show that his colleague was not engaged in the insurgency. However, that is not clearly delineated in the text. who is an Israelite; 10. your infants, women and even those who are not tribal members that dwell within your camp, even the woodcutters and those 24 Rabbi Moses ben Maimonides, or the Rambam, writes extensively about the theory of language in his seminal work, Guide to the Perplexed. He who draw water—are here in order that suggests that even as the words of Torah are eternal and never changing, human understanding of words degrades and changes over time. Thus the 11. That you should enter into covenant with the Lord your God, and into his oath, which the Lord your God makes with you this day and so 12. challenge is to understand the true meaning of Torah with an insufficient ability of language to convey accurate meaning. For more, seeThe Guide That He may establish you as his people, today; and, so that He may be your God. For He promised this to you and he made a covenant with your for the Perplexed. Maimonides, Rabbi Moses ben (Tr. Shlomo Pines). Chicago: University of Chicago Press. 1963). ancestors, Abraham, to Isaac, and to Jacob. 25 Rabbi Nissim ben Reuven, or the Ran, lived in Girona, Catalonia. He was an influentialTalmudist and authority on Jewish law. He was one of the 13. It is not only with you I make this covenant and this oath, 14. but also with anyone who is standing here today, as well as with those who are not last of the great Spanish medieval Talmudic scholars. with us. כי את אשר ישנו פה עמנו עומד היום ואת אשר איננו פה עמנו היום עמנו עומד היום אין כתיב כאן אלא עמנו היום אלו הנשמות העתידות להבראות שאין בהם ממש ,The Shema is a prayer that Jews recite at least 4 times a day. It consists of several paragraphs that are recited by rote memory. His statement, then 26 טאַּתֶםנִּצָבִים הַּיֹום ּכֻּלְכֶםלִפְנֵי יְ-ה-ֹו-ה אֱ-ֹלהֵיכֶם רָ אׁשֵיכֶםׁשִבְטֵיכֶם זִקְנֵיכֶם וְׁשטְֹרֵ יכֶם ּכֹל אִיׁשיִשְרָֹ אֵל: יטַּפְכֶם נְׁשֵיכֶם וְגֵרְ ָך אֲׁשֶר בּבְקֶרֶ מַחֲנֶיָך מֵחטֵֹב עֵצֶיָךעַד ׁשאֵֹבמֵימֶיָך: יא לְעָבְרְ ָך refers either to prayer as “Avodah” or to the fact that memorizing the prayer and being able to recite it is not the same as understanding its meaning ּבִבְרִיתי-ה-ֹו-האֱֹלהֶיָך ּובְָאלָתֹו אֲׁשֶר י-ה-ֹו-ה אֱֹלהֶיָך ּכרֵֹ ת עִּמְָך הַּיֹום: יבלְמַעַן הָקִים־אתְָֹך הַּיֹוםלֹו לְעָם וְהּוא יִהְיֶה־ּלְָך לֵאֹלהִים ּכַאֲׁשֶר ּדִּבֶר־לְָך וְכַאֲׁשֶר נִׁשְּבַעלַאֲבתֶֹיָך לְַאבְרָ הָם לְיִצְחָק .and being able to explicate it to someone else ּולְיַעֲקבֹ:יגוְֹלא אִּתְכֶם לְבַּדְכֶם ָאנכִֹי תּכרֵֹ אֶת־הַּבְרִ ית הַּזאֹת וְאֶת־הָָאלָה הַּזאֹת:יד ּכִי אֶת־אֲׁשֶר יֶׁשְנֹוּפהֹ עִּמָנּו עמֵֹד הַּיֹום לִפְנֵי יְ-ה-ֹו-ה אֱ-ֹלהֵיכֶם וְאֵתאֲׁשֶר אֵינֶּנּו ּפהֹ עִּמָנּו הַּיֹום. The Zohar, or The Book of Splendor, is a foundation book of Jewish Mysticism that first appeared in 13th Century Spain. R. Moses de Leon is 27 believed to author it, though it is ascribed to R. Shimon Bar Yochai who lived in the 2nd Century, CE. 40 Rashi also us that this means that this applies to all future generations [ ואף עם דורות העתידים להיות ] אמר רבי אלעזר. תא חזי כד ברא קב”ה עלמא, עבד להאי עלמא לאשתמשא כגוונא דלעילא. וכד בני עלמא אינון זכאין דאזלי בארח מישר. קב”ה אתער רוחא דחיי דלעילא. עד דמטו 28 perhaps based on Midrash Genesis Rabbah 28:6, which says: [The text that reads]... “Those who are here standing with us today and those that are אינון חיין לאתר דיעקב שריא ביה. ומתמן נגדי אינון חיין. עד דאתמשיך ההוא רוחא להאי עולם דדוד מלכא שריא ביה. ומתמן נגדי ברכאן לכלהו אינון תתאי. וההוא רוחא עלאה .[not here with us today” can only mean those people who will be born in the future. They truly are not here [amongst us אתנגיד ואתמשיך לתתא. ויכלין לאתקיימא בעלמא. ובגיני כך לעולם חסדו. דא הוא עולם דדוד מלכא. ובגין כך כתיב לעלם בלא וא”ו. דהא כד )איהו( ההוא רוחא אתנגיד לההוא .The Lord had said to Abram, “Get out from your country, and from your family, and from your father’s house, to a land that I will show you .1 41 עולם. מתמן נפקי ברכאן וחיין לכלא לאתקיימא ... ;I will make you a great nation, and I will bless you, and make your name great. You shall be a blessing .2 ּומִּבְשָרִֹ יאֶחֱזֶה אֱ-לֹוּה 29 30 This paradigmatic verse comes in response to a command from Moses: 3. I will bless those who bless you, and curse him who curses you; and in you shall all families of the earth be blessed. .So Abram departed, as the Lord had spoken to him; and Lot went with him. Abram was seventy five years old when he departed from Haran .4 וַּיִּקַחסֵפֶר הַּבְרִ ית וַּיִקְרָ א ּבְָאזְנֵי הָעָם וַּיאֹמְרּו ּכֹל אֲׁשֶר ּדִּבֶריְ-ה-וָ-ה נַעֲׂשֶה וְנִׁשְמע (BT Shabbat 88a). Then, he [Moses] took the Book of the Covenant and read it aloud to the people. In response, each person answered, “All that God commands, we אוַּיאֹמֶריְ-ה-וָ-האֶל־ַאבְרָם לְֶך־לְָך מֵַארְ צְָך ּומִּמֹולַדְּתְָךּומִּבֵית ָאבִיָך ץאֶל־הָָארֶ אֲׁשֶר ַארְ אֶּךָ: בוְאֶעֶשְךָֹ לְגֹויּגָדֹול וַאֲבָרֶ כְָךוַאֲגַּדְלָה ׁשְמֶָך וֶהְיֵה ּבְרָ כָה: גוַאֲבָרְ כָה מְבָרֲ כֶיָך ּומְקַּלֶלְָך ָאאר ֹ ”.shall do and we shall hear וְנִבְרְכּובְָךּכֹל מִׁשְּפְחתֹ הָאֲדָמָה: ד וַּיֵלְֶךַאבְרָ ם ּכַאֲׁשֶר ּדִּבֶר אֵלָיו יְ-ה-וָ-ה וַּיֵלְֶך אִּתֹו לֹוט וְַאבְרָ םּבֶן־חָמֵׁש ׁשָנִים וְׁשִבְעִיםׁשָנָה ּבְצֵאתֹו מֵחָרָ ן אמר רבי אלעזר: בשעה שהקדימו ישראל נעשה לנשמע יצתה בת קול ואמרה להן: מי גילה לבני רז זה שמלאכי השרת משתמשין בו? דכתיב )תהלים קג( ברכו ה’ מלאכיו גברי כח 31 .Leib, Rabbi Yehuda Ariah. Sefet Emet: Part 1 (Hebrew). Asdod, Israel: Otzrot Hatorah. 1967. P. 44 42 עשי דברו לשמע בקול דברו, ברישא עשי, והדר לשמע 32 Thus the story of the rabbi who went to study with the Kotzker Rebbe, Rabbi Menachem Mendel of Kotsk. When the rabbi returned to his village, everyone asked what he had learned. “I learned there is no place without God,” he replied. They retorted, “Everybody knows that!” He answered, “You may have learned it, but I KNOW it.” 33 10. And when Pharaoh drew near, the people of Israel lifted up their eyes, and, behold, the Egyptians marched after them; and they were very afraid; and the people of Israel cried out to the Lord. 11. And they said to Moses,, “There were no graves in Egypt Why have you taken us away to die in the wilderness? Why did you do this to use? Why did you take us out of Egypt? 12. Is not this what we said would happen while we were in Egypt? We said, “Let us alone! Let us serve the Egyptians?” It would have been better 54 The Chaplain Corps Journal Summer 2015 55

Never before in the history of the world have so many people The believed in so little.1 (Not in this room of course!) The cur- rent cultural collapse reveals itself daily in everything from skyrocketing crime, that staggers the mind in its frequency and depravity, to music, film and art that celebrate the de- struction of life and beauty, to an increasing ability of many to live beyond their own overwhelming needs and center their lives on commitment, sacrifice and love. Of course, every culture has gone through its tasteless and troubling Chaplain times, but those who survived were able to draw on some inherent personal integrity and corporate character that AN ADAPTION OF A GRADUATION SPEECH seems strangely distant and unavailable to us – even in our By Chaplain (Col.) Mark Nordstrom Army formations where we struggle with the demands of a professional ethic and the inculcation of Army values.

Many harbor the fear that our culture has slid downhill far beyond the point of no return. The barbarians are inside the gate and we have no option but to witness, in ten thousand 24 hour news broadcasts, the gradual, irrevocable disman- tling of life as we know it.

As William Bennett remarked:

It is an undeniable fact that something profound has disappeared from our culture — and I add, our Army for- mations — in just the last few decades. There is a coarse- ness, a callousness, a cynicism, a banality, and a vulgari- ty to our time. There are too many signs of a culture gone rotten—the unraveling of the social order. VIRTUOUS 56 The Chaplain Corps Journal Summer 2015 57

And that is the world you are going Allan Bloom raised the problem of push your car one inch further down out into. truth, and issued a stinging indict- the road. ment of the university in his book, But wait: it gets worse. The Closing of the American Mind, When people abandon truth — which claimed: mind-independent truth — all they It’s obvious to anyone who cares are left with are personal feelings to think about it that Western cul- There is one thing a professor expressed in indignant and self- ture has ceased to be motivated can be absolutely certain of: justifying language. by Judeo-Christian ideals, or any almost every student entering religiously informed world view. the university believes, or says he So how are we then to live? For you And this is because the fundamental believes, that truth is relative. graduates, I’ve just described the for- ideas percolating within the lives of mations you are re-entering. For the people in that culture are fundamen- And this is also the mark of our young rest of us, I’ve described the streets tally incompatible with religion. Our Soldiers and their families. outside this place. Every truth claim culture is not a virtuous culture. you hold dear, and especially the This is the crucial mark of our times. truth claims of your faith, is op- Chaplain (Maj.) Richard Winchester The truth is that not many believe in It is not always clear what people posed, mocked and ridiculed. It’s a Photo by Sgt 1st Class Jonathan Watters the idea of truth anymore. mean when they say that truth is tough world. relative, but this much is clear—there knowledge was seen as attainable, sense without God - then we have an Chaplain is compelling. If I might In the past, full-blown skepticism is no set of objective, independent But wait: it gets better. facts were objective in nature and answer to the search for mystery. If borrow a point from my own tradi- was safely cloistered and tolerated facts which exist whether or not any- there was universal truth based on we can reclaim and maintain the tion, Christianity started and flour- in the philosophical lecture halls one believes in them or not. Relativ- It seems that culture – all of Western the scientific method. sense that true knowledge is ar- ished in just such an environment as of the universities - but it has now ism really means that the standards, civilization really – is now in a time rived at in community – may I sug- we live in today. An entire school of poured out into the general culture, assumptions and beliefs that one of transition from the modern world In a postmodern age, the world is gest our chapels and worshipping philosophy during the early age of swamping the traditions and norms group or culture has are “true” for of science, where truth could be seen as mysterious, knowledge is not communities - then we have a safe the Christian era was known as Skep- of the past. What was utterly un- that group but might be “false” for known, to an uncertain postmodern attainable, only what happens to me place of refuge to offer the confused tics. Universal truth was mocked, and thinkable just a generation ago is another group. The important point world. Indications of a postmodern personally has any factual meaning, and alone – especially those suffer- a mysterious world was addressed today commonplace. here is that mere acceptance of ideas worldview suggest that mystery, with and there is no universal worldview – ing moral injury and bearing other through the multiplication of gods. is as far as anyone can go. You can its emphasis on complexity, ambigu- everything is relative. scars from battle. If we can love one Decadence in sexual mores was Yet, this brave new world has not never find out what is really true, ity, community, and the visual, are another, we will know the truth, and elevated to a form of worship. The brought an upsurge of happiness. So what does the Chaplaincy have to what really exists. all central to a new, emerging way not present just another unverifiable state was all powerful and even the The monument of our age is the offer the Army? Well, if the Chaplain- of thinking. truth claim. In contrast to knowledge rulers would be worshiped as a god. pathetic cable television talk show, cy today seeks to recover the mystery The upshot here is that the claim not being knowable, we have the tes- celebrating the pooling of ignorance, And this is where it gets better. It’s a of worship and to present a Theo- “truth is relative” just means that timony of our sacred scriptures, the Into this world went the light of gos- and dedicated to every person great time to be a Chaplain! As the centric worldview - nothing makes there is no mind-independent truth. truth once delivered and passed on pel and faith flourished. The Church having the right to be a deplorable, culture moves into this postmodern For example, just because I believe I to us both in scripture and tradition. Fathers and men and women of faith decadent fool. ONLY those who claim phase the Army Chaplaincy, rightly have a full tank of gas in my car does And in response to relativism, we see of those early years understood our to know anything about how peo- prepared, has exactly what our not make that belief true. My belief is that our faith, rightly understood, world intuitively. ple should live are reprimanded as young Soldiers are looking for. true if the tank is actually full of gas, embodies the only sure antidote to judgmental, intolerant and wrong. and my belief is false under all other So we have much to look forward to! Let me explain: the modern world- the poisonous strew of doubt, uncer- TV talk shows, video gaming, and a circumstances—that’s why people view, ushered in by the Enlighten- tainty, and fear that mark this age. debased social media are the social run out of gas. Just because you be- It’s a great time But how, in practice, to live as a ment, now disappearing, was a pro- equivalent of barbarians sacking lieve you have gas in your car will not ” Chaplain — not just function as to be a Chaplain! And here is where what you have to ancient cities. foundly scientific world. Mechanics one — in this post modern world? offer to Soldiers and Families as a determined how the world worked, 58 The Chaplain Corps Journal Summer 2015 59

Allow me to point to three neces- To this day if you ask my children, that allows us to judge correctly what which we decide what needs to be our desires – and to overcome those ing the spiritual disciplines of your sary practices: “What is life?,” they are more than is right and what is wrong in any done; fortitude gives us the strength things which beguile the soul. youth, preparing for hardships to likely to say, “Life is unfair – or ineq- given situation. When we mistake the to do it. come, and living your life is such a First, practice the spiritual disci- uitable.” So, prepare for it. All of you evil for the good, we are not exercis- These are what make for a flourishing way that people who are confused plines. This may take different forms may not reach your dreams or follow ing prudence—in fact, we are show- Temperance is the fourth and final life, and are unknown to our culture and weighed down by anxiety about for some of you. Again, from my the path laid out for you. But that’s ing our lack of it. Our world, need I cardinal virtue. While fortitude is today. And for our Soldiers, if they do the future will have hope, as you give tradition, yours may vary - the early OK – people of deep faith would un- tell you, is not prudent. In fact, when concerned with the restraint of fear not know what makes for a flourish- them something to hope for. Church took the practice of keeping derstand, and they, also facing all the you act prudently, you will be chal- so that we can act, temperance is the ing life – if they do not pursue virtue daily times of prayer from Jewish uncertainty and challenges of their lenged as intolerant: “How can you restraint of our desires or passions. - then you can be sure the everyday Take your gifts and calling and privi- temple worship. This approach to own age, would not for a moment claim to know right from wrong, and Food, drink, and sex are all neces- challenges of life will overwhelm leges and instruct our Soldiers and keeping spiritually fit is sometimes change places with you. For it was in just why would you act in accordance sary for our survival, individually and them. Even more tragic, the trauma their family members in what makes referred to as “keeping the hours” – that crucible of challenge that their with such bigoted views?” as a species; yet a disordered desire of combat will destroy them. for a flourishing life, help them swim times set aside in the morning, noon, faith flourished, and gave them life. for any of these goods can have against the cultural stream that and night for prayer and meditation I will not re-instruct you in your disastrous consequences, physical But you know them, and wise you are debases them when not resisted, in order to redeem the day and al- Finally, understand what makes for a philosophy, but will only remind you and moral. Temperance is the vir- to pattern your life on these virtues. and may God Almighty bless you low God’s word to sanctify you – to flourishing life. Our culture teaches that the cardinal virtues are the four tue that attempts to keep us from and keep you, strengthen you for the Wise you are to embrace your calling change you. us that values are important – but principal moral virtues. The English excess, and, as such, requires the tasks ahead, and grant you success. as a Chaplain. they are culturally determined values word cardinal comes from the Latin balancing of legitimate goods against If you are not keeping up with your that change and shift and morph in cardo our inordinate desire for them. Our Thank you for inviting me to speak word , which means “hinge.” Wise you are to love another, and faith’s spiritual disciplines – then the response to whimsical desires or the legitimate use of such goods may be to you. All other virtues hinge on these four: thereby show the world what life is. challenges you will face with upcom- powers of sin in our world. The same prudence, justice, fortitude, and different at different times; temper- ing deployments and changes to Pro Deo et Patria can be said for Army Values – but temperance. ance is the “golden mean” that helps Wise you are to nurture your faith in our formations will overwhelm you that’s another speech. us determine how far we can act on an unfriendly world through keep- and you will be swept along by a I’ve mentioned prudence. Justice is stream of relativism and you will lose In contrast, Aristotle showed us the the second cardinal virtue, because it whatever faith you now possess. It’s Golden Mean, that proper path be- is concerned with the will. As Fr. John that serious. tween lack and excess that produced A. Hardon notes in his Modern Catho- Chaplain (Col.)Mark Nordstrom a virtuous life. St. John Chrystostom lic Dictionary, it is “the constant and Second, prepare for hardships - taught us that the right instruction permanent determination to give Chaplain (Col.) Mark Nordstrom currently serves as the Director of again. Many of you will deploy again of a person comprises knowledge of everyone his or her rightful due.” Do Training and Leader Development, U.S. Army Chaplain Center and and again in what remains of your God, and the right education directs not neglect the rights of others, and School, Fort Jackson, SC. He is a priest resident in the Jurisdiction of career. Sorry. You know, when our the person to the path of piety, awak- give them their due. the Armed Forces and Chaplaincy, Anglican Church in North America. children were young they would ening in her or him a striving for vir- He has been in ordained ministry since 1987 and is a graduate of come complaining – Mommy, Daddy, tues that represent a genuine treas- The third cardinal virtue is fortitude. Dallas Theological Seminary in Dallas, where he earned a Master of it’s not FAIR! I got so tired of hearing ure, wisdom and adornment of the While this virtue is commonly called Theology degree in Semitics and Old Testament Theology. He also this complaint when something did soul. St. Thomas Aquinas – please courage, it is different from much of holds a degree in Aviation Science and a Bachelor of Arts Degree in not go their way and one of the other excuse my reference to Christian what we think of as courage today. General Studies. children was perceived as having an theologians, but that is what shapes Fortitude allows us to overcome fear advantage they did not enjoy that I my thinking – these two ranked and to remain steady in our will in banned the use of the word. Now, prudence as the first cardinal virtue, the face of obstacles, but it is always they could substitute the word “ineq- because it is concerned with the reasoned and reasonable; the person uitable,” but no longer could they say exercising fortitude does not seek intellect. Aristotle – a non-Christian NOTES anything was unfair. – defined prudence as “right reason danger for danger’s sake. Prudence 1 and justice are the virtues through Many of the ideas expressed here, indeed some of the verbiage also, can be found in a paper written by Greg Jesson of The University of Iowa titled, applied to practice.” It is the virtue “The Train Wreck of Truth and Knowledge.” It was first published in Reclaiming the Family, edited by Alan Crippen, Word Press, 1996. 60 The Chaplain Corps Journal Summer 2015 61

sian military, police, and especially of engagement allowed for greater local citizenry traumatized, but many local armed militias resulted in the use of force, curfews, forced disarma- young soldiers were also deeply af- deaths of over a thousand people (of ment and other measures that put fected by the gore and savagery. a population of just under 1 million), to shame the toothless measures the destruction of private and public employed by UN peacekeepers at What was a Chaplain assigned with property, and the displacement of Srebrenica and Kigali. And the bulk of these military forces to do? In this hundreds of thousands of people.3 military forces were first-rate, mod- unique case, the lead INTERFET Sexual violence, arson, and torture ern combat troops from Australia Chaplain was a senior Australian were commonplace.4 supported by Thais, South Koreans, Chaplain named Len Eacott. The role and others—not barefoot privates his team played went far beyond field It took a UN-authorized interven- from poor countries. James Cotton worship services for friendly troops. tion to quell the destruction. The writes, ―INTERFET‘s relative success The INTERFET soldiers, in addition to Australia-led Intervention Force for can be attributed to the rapid inser- security and stabilization functions, East Timor (INTERFET), with a robust tion of overwhelming force in a con- had a mandate to assist the UN in- Beyond the Pulpit: mandate acted muscularly. The rules text where the political ground had vestigation of atrocities. This meant A Case Study of a Chaplain Ministry in a UN Peacekeeping Mission A Guest Article by Eric Patterson, Ph.D.

This article will provide a case study of a Chaplain con- been very carefully prepared.5 That ducting religious support in a war-torn environment. political ground refers to work at the Some final thoughts on will follow. UN and in national capitals—espe- After 25 years of severe rule by Indonesia, an UN-spon- cially Canberra—on the legal basis for sored referendum in 1999 was supposed to settle the and boundaries on the intervention.6 Each issue the Chaplain Corps Journal seeks to question about whether or not East Timor (Timor-Leste) When INTERFET arrived, it found a include a guest article from a scholar in a field should be independent and sovereign.1 That referendum Third World environment burned to relevant to our corps. The following essay is by Dr. ultimately led to nominal independence under a UN Tran- the ground, thousands of possible Eric Patterson, Dean of the School of Government sitional Administration for East Timor (UNTAET) until full perpetrators lurking on both sides of at Regent University and Senior Fellow at the sovereignty as Timor-Leste in 2002.2 the border, and nearly half a million Berkeley Center at Georgetown University. The year of the referendum, 1999, was violent and cha- people having fled their homes. The USS Blue Ridge, 12 February 2000, Dili, East Timor otic. Jakarta supported a policy of intimidation, but environment was macabre: mass Australian members of International Forces East Ti- 80 percent of the local populace nonetheless voted for graves, burned out churches full of mor (INTERFET), talk to a citizen in Dili, East Timor. independence. The violence perpetrated by the Indone- skeletons, defaced cemeteries, and (Photo by Petty Officer 3rd Class Dan Mennuto). victims everywhere. Not only was the 62 The Chaplain Corps Journal Summer 2015 63 military personnel and uniformed record released to local churches, The Contemporary Military times, spaces, resources, and person- zones in places like Kosovo, Afghani- ticularly within the Chaplaincy itself, doctors had a role in exhuming bod- the nascent political leadership of Chaplain nel to meet the spiritual needs of the stan, and Iraq. More specifically, this over the past decade. ies, autopsies, assessing probable Timor-Leste, the UN Transitional troops from outside their own tradi- book looks at the work of contem- causes of death, and developing Authority for East Timor, and the An American military Chaplain, like tion. For example, a Methodist Chap- porary military Chaplains in two key Beyond the Pastorate: a database of their findings to aid international community—including those in other Western militaries, is lain might bring a civilian Catholic areas, religious leader engagement Engagement and Advisement potential investigations for trials ad- jurists engaged in evaluating whether a trained religious professional who priest and a rabbi onto the installa- and religious advisement. These dressing crimes-against-humanity. or not crimes against humanity had is also commissioned as a military tion to service Catholics and Jews. two concepts are at the heart of the Military Chaplains in Iraq, Afghanistan In short, military personnel and UN been committed. officer. The individual is qualified first expanding role of contemporary and Beyond brings two major areas civilians needed immediate pastoral as a civilian pastor through seminary Thus, preaching and all the other military Chaplains. into focus. Religious leader engage- st care, as did multitudes of the East The 21 century ministry and ser- and practice in ministry, and then duties of clerical life belong to the ment (or religious leader liaison), Timorese. In many cases, Chaplain vice represented in this case by the voluntarily joins the U.S. military as a Chaplain, including pastoral offices Religious leader engagement, some- which means Chaplains encourag- Eacott and his colleagues provided INTERFET Chaplains is quite a change representative of a religious organi- such as individual and family coun- times called religious leader liaison, ing understanding and peace with Christian burials for local casual- from traditional pastoral care, the zation or denomination (“endorsing seling and ceremonial obligations is a form of peacebuilding. Some local religious interlocutors when ties (East Timor is overwhelmingly majority of which happens in garri- agency”). Contemporary Chaplains (e.g. providing invocations and ben- Chaplains “liaise” or “engage” local deployed and religious advisement Catholic). This service was not merely son. Eacott’s commanders expected are typically considered non-com- edictions at formal military events). citizens and/or local religious lead- (briefing commanders on religious a compassionate act; it was a dem- him to be a world religions advisor batants, yet they do go through the At the same time as all of this, the ers (e.g. imams, mullahs) to provide factors in the local and theater con- onstration of respect for the dead and engage with local religious lead- various levels of officer commis- Chaplain is a staff officer supporting charitable goods, prevent or correct text). Chaplain Eric Keller (U. S. Army, and their loved ones and a marker ers, and these competencies are in- sioning and military education like his commander. This means that the misunderstandings, and advance retired) provides an overview of the of the value of human life that spoke creasingly expected by Western com- other officers. Chaplain not only participates in a peace and security. Religious advise- scenario facing Chaplains in 2001: volumes to the local citizenry. The manders from their Chaplains. This variety of meetings and events, from ment formally means all of the prep- the military Chaplaincies prepared Chaplains went directly to houses essay introduces these issues, with In terms of duties, Chaplains pro- weekly commander’s meetings to arations necessary and the actual their members for pastoral service, of worship, usually ruined Catholic a focus on Chaplains as peacebuild- vide religious ministrations first and grilling burgers at the annual base act of providing materials, briefings, not to be world religions experts or churches, and sought priests and lay ers, with reference to a new edited foremost. Their role in the military is, family day, but the Chaplain also reports, summaries, and counsel to to engage with religious leaders of leaders. Furthermore, the Chaplains volume entitled Military Chaplains in in part, recognition that military ser- has a role in providing counsel from warfighting commanders of the U.S. other faiths abroad. Keller helps us developed trust with local people Iraq, Afghanistan and Beyond. vice presents unique challenges for his unique vantage point to military military and the role religion and understand both the entrepreneurial and often became valued intermedi- citizens to exercise their First Amend- leaders. Chaplains advise command- culture play in a specific theater of spirit of Army Chaplains who tried What this book is about: Particularly aries between INTERFET and civilian ment rights when cloistered on a ers from the top of the chain of com- operations. At times it means being, to get things done and the bureau- in the past decade, Western military community leaders. military base at home or deployed mand down to subordinate leaders. or becoming, the subject matter ex- cratic hurdles they faced in terms of Chaplains have been called upon abroad. However, the existence of And Chaplains also supervise lower pert on matters of local religious and policy and doctrine. Interestingly, Perhaps the most lasting contribu- to move beyond the pulpit to pro- Chaplains also says something about ranking Chaplains from different cultural context. Such information, as despite interest from the highest tion from Chaplain Eacott’s team was mote peace: by engaging with local the seriousness of the profession of faith traditions. described in chapters by Hoyt, Cutler levels of government, such as Deputy the development of a burial registry. religious leaders abroad, by advis- arms, and the way that the ultimate and others, is not intelligence gather- Secretary of Defense Paul Wolfow- Starting with an INTERFET injunction ing combatant commanders and questions of life are raised in situa- This makes for a busy life, whether ing. Collecting such information and itz, it took until 2009 for substantive on procedures for processing de- senior diplomats on the religious tions of stress and violence. on “home station” in the U.S. or offering advice need not violate the inter-service change to be codified ceased persons, followed by a subse- and cultural mores of their area, by abroad, on a Navy vessel or while Chaplain’s non-combatancy status. as doctrine in Joint Publication 1-05, quent UN High Commissioner for Hu- serving local civilians in war-ravaged So, the first role of a Chaplain is to deployed. All of this ministry is valu- What it does do is awaken a com- calling for Chaplains to be ready to man Rights directive, the policy was environments, and by being agents perform or provide religious ministry, able, important, and interesting in its mander’s situational awareness to provide religious advisement and to preserve evidence of the mass kill- for peace in ways not conceived of by both to adherents of his own tradi- own right. Nonetheless, it is not the the religious and cultural sensitive of religious leader engagement. Keller ings. It was also an important practi- past generations of military Chap- tion as well as to adherents of other principle focus of this book. Rather, local institutions—the human geog- also describes good-faith efforts to cal matter to keep a detailed record lains. This book reports on Chaplains traditions. Chaplains must ensure it is the new duties of Chaplains raphy—of a place and its inhabitants. develop relationships with Muslim re- of the bodies exhumed from hasty as peacebuilders in real-world con- religious requirements are met for all beyond the traditional roles and du- Religious leader engagement and ligious leaders through an exchange graves or scenes of violence. The texts from Iraq to Afghanistan to East members of the military community ties of religious ministry which is the some elements of religious advise- program in the early 2000s, but such Chaplains maintained this registry. Timor to Kosovo since the late 1990s. — they can do so by opening their focus in this volume, particularly with ment have been controversial, par- programs were poorly funded and ex- This burial registry became a public rites broadly or by facilitating venues, regards to deployments to combat 64 The Chaplain Corps Journal Summer 2015 65

ecuted between the Defense Depart- African societies that is more widely West participated in religious leader ing Wahhabi and Deobandi madrassa do this better by developing a sepa- In sum, Chaplains will continue to ment and the Department of State. applicable: “religions structure engagement at an elite level, with the leaders from Pakistan. rate religious advisory specialty in serve as pastors, role models, men- meaning and purpose for billions of direct support of then-U.S. Central the military as well as other govern- tors, and counselors but both prac- Canadian Chaplain Steven Moore people around the world. Religions Command Commander Gen. David The second major area that Military ment agencies, most notably at U.S. tice and doctrine suggest that some provides case studies of Chaplains can serve for both ill and good, as a Petraeus. As West describes it, the Chaplains in Iraq, Afghanistan, and Agency for International Develop- will also be called upon to engage working for peace among warring catalyst to violent conflicts and a po- initiative was multi-faceted, from Beyond focuses on is the expert ment and the Department of State. local religious leaders abroad and religionists in the Balkans and in tent force for brokering reconciliation bringing social scientific research to advice Chaplains provide as special advise their commanders on the Afghanistan. But first, he locates the and sustaining peace … ” Cutler goes CENTCOM in order to better under- staff officers (religious advisement). Both religious advisement and multidimensionality of the local reli- work of Chaplains as peacebuild- on to report about his surprising, stand the human geography of the For instance, when a military com- religious leader engagement are not gious context. ers within a wider shift in security novel work across religious commu- region to engaging with religious mander arrives in a highly religious without their critics inside the Chap- approaches in the past decade: from nities to increase understanding in clerics. West reports on those efforts, context such as Herat (fewer than 50 laincy. Indeed, there has been a sig- It is time for a candid assessment of military-only to whole-of-govern- the interest of peace from meetings including outreach in the U.S. to uni- miles from Iran), Kandahar (birth- nificant debate within the Chaplaincy how well Chaplains have done this ment approaches. The past 20 years of religious elites in Ethiopia to youth versities, think tanks, and the State place of the Taliban), or Karbala about whether or not such efforts are since 9/11 as well as employing real has seen a slow shift, accelerated service projects in Kampala, Uganda. Department, as well as meetings (sacred to Shias), who is he to turn appropriate: does advisement and/ structures for excellence—such as by the wars in Afghanistan and Iraq, abroad with religious leaders, includ- to for counsel about the religious or engagement jeopardize Chaplains’ real coursework in these areas at the to mobilize in a cooperative fashion context? This was not a critical issue non-combatant status, veer Chap- Chaplains’ schoolhouses—to better the various areas of expertise and for military commanders of the Cold lains off into doing intelligence work, prepare Chaplains for future service. resources of national governments War era running U.S. bases in Ok- and rob the troops of desperately in pursuit of what is typically called inawa, Seoul, and Bavaria, but it has needed pastors. Some of the nuances “stabilization and reconstruction been a matter of life or death for the of this debate are reflected in the operations.” In practical terms, this past decade. The fact is that whether chapters of this book, particularly in means governments’ development, prepared or not, many Chaplains that by Dayne Nix who looks at the military, and diplomatic agencies were called upon to provide religious different approaches each service working as partners to resolve and advisement to commanders during Chaplaincy has taken. Nearly half of ameliorate the effects of conflict. deployments to Southwest Asia in the chapters refer to a critical joint Moore describes how Chaplains, the past decade. For those concerned services publication (a document often working in coordination with about religious advisement, many spanning the U.S. Air Force, Army and diplomats and aid workers, can be argue that the U.S. government could Navy) issued in late 2009, JP 1-05.8 agents for peace by “bridging social capital.” He provides examples such as the work by a Canadian military imam (in Kandahar) and a French NOTES military priest (in Kosovo), both of 1 A UN report documenting the period of Indonesian rule records approximately 180,000 civilian deaths during the time, including many from deliber- whom engaged religion as a “strate- ate starvation policy. See “UN Verdict on East Timor,” The Australian, published January 19, 2006, www.yale.edu/gsp/east_timor/unverdict/html. Accessed March 16, 2009. For a more detailed history, see James Dunn’s Timor: A People Betrayed (Sydney: ABC Books, 1996). gic social space” within those socie- 2 The UN and other documents can be found at East Timor’s Commission for Reception, Truth, and Reconciliation (http://www.cavr-timorleste.org/) ties as a critical lever for peace. and Yale University’s East Timor Project (http://www.yale.edu/gsp/east_timor/). 3 Michael J. Kelly et al., “Legal Aspects of Australia’s Involvement in the International Force for East Timor,” International Review of the Red Cross, no. 841(March 31, 2001): 101-139. Available at http://www.icrc.org/eng/resources/documents/misc/57jqz2.htm. Chaplain Jon Cutler was a Jewish Religious Leader Engagement 4 See Report of the International Commission of Inquiry on East Timor to the Secretary-General, UN Doc.A/54/726-S. 5 James Cotton, “Australia’s East Timor Experience: Military Lessons and Security Dilemmas.” Available at http://www.nids.go.jp/english/event/sym- rabbi assigned as the command Col. Jonathan C. Gibbs III, then command Chaplain of Third Army/U.S. Army Central Command, and posium/pdf/2002/sympo_e2002_10.pdf. Chaplain for the Horn of Africa, an Brig. Gen. Abdulaziz Hassan Al-Rayes, Director of Moral Guidance and Public Relations for the Ku- 6 Jarat Chopra, “The UN’s Kingdom of East Timor,” in Survival 42(27) (2000), and Carsten Stahn, “The UN Transitional Administrations in Kosovo area long known for its strife be- wait Army, visit with each other before feasting on Arabic food during a cultural exchange and fel- and East Timor: A First Analysis” (2001) Max Planck Y.B. UN L. 105. 7 Intelligence professionals call their analysis of human geography, particularly with regards to individual and collective notions of identity, culture, tween Muslim and Christian popula- lowship gathering between Third Army/U.S. Army Central Command’s unit ministry teams, Islamic and affiliation, “human terrain.” Chaplains typically speak of “religious terrain,” distancing themselves from intelligence gathering but utilizing a tions. He begins with an important affairs officers and Islamic affairs officers and imams, or Islamic worship leaders, of the Kuwaiti similar term in order to speak a lingo understood by their fellow service personnel. 8“Joint Publication 1-05: Religious Affairs in Joint Operations,” U.S. Department of Defense, November 13, 2009, http://www.dtic.mil/doctrine/ argument about the role of religion in Ministry of Defense. (U.S. Army photo by Sgt. Ashley M. Outler, Third Army/ARCENT) new_pubs/jp1_05.pdf. 66 The Chaplain Corps Journal Summer 2015 67

Chaplaincy in that period. The Chaplain Corps was, thus, “Somewhere in Vietnam, in a bomb crater filled with better equipped to face the post-modern landscape that water, Joseph Dulany baptized Soldiers, and in those emerged in the decades following. moments, remnants of death and destruction be- came founts for the symbolic waters of life” (124). The book consists of seven chapters and a conclusion. The chapters are: Consensus and Civil Religion, Duty and Powerful. And poignant. Whitt showed that “The un- Relationships, Conflict and Identity, Liturgy and Interpre- certainties of combat also seemed to amplify the sig- tation, Discourse and Debate, Reflection and Reconcili- nificance of a Chaplain’s presence to administer sacra- ation, and Dissent and Mission. The book’s conclusion ments.” Chaplains recognize the experiential truth of her ties together the reader’s experience of the Chaplains’ words, but readers from all backgrounds will appreciate reflections about their roles and relationships and, then, the beauty of her art. This selection from the book is, seeks to give an interpretation. indeed, illustrative of the superb Her interpretation seeks to make crafting of sentences that weaves a contribution to social history together stories, remembrances, Book about the period, as well as “larger and the author’s commentary. In institutional and cultural stories” the end the reader is presented (241). Bringing God to Men is not with a compelling chronicle of just a book about the Chaplain in heroism amidst human fears; the Vietnam War. It is a book about sacrifice forged on the anvil of the Chaplain—and the Chap- faith, and, yes, doubt; and a laincy—, as a model for the larger nation moving through horrific American story: times to emerge with a renewed sense of hope that would help Reviews “Considered broadly, the the Chaplain Corps to face the Chaplaincy offers a site for post-9/11 days that came with scholars to study civil-military brutal suddenness. relations and the Church-state Bringing God to Men: American Military the American military. Her research interests and spe- relationship in the United The book is a brilliant presenta- cialty prepared her well to write this book. Chaplains and the Vietnam War States” (243). tion with arguably few areas of Jacqueline E. Whitt Bringing God to Men is a book that employs remem- weakness. Her careful scholar- Published by: Chapel Hill: University of North Carolina The book succeeds in its appar- brance, by Chaplains who served in Vietnam and the ship and her interests in social Press, 2014. ent goals. Bringing God to Men is Cold War in the 1960s and 1970s (some of whom many and cultural history might tilt the ISBN: 978-1469612942 fair-minded, scholarly, but very readable and accessible of our readers will know). Their narrative about the work book beyond the broader readership it should enjoy. 312 pages book for the Army Chaplain Corps and, also, the pub- and role of the Army (and Navy and Air Force) Chaplain lic. Dr. Whitt, employing “lower historical” methods of This writer commends the book to military Chaplains, Dr. Jacqueline E. Whitt (Ph.D., UNC-Chapel Hill), Associate at war in those perilous days of the Cold War form a larg- interviews, remembrances, and reflection on the role and theologians, historians—“arm chair” and professional—as Professor of Strategy at the Air War College, has written er story. It is this meta-story that Dr. Whitt locates and work of the military Chaplain has made a very valuable an extraordinary account of not only Chaplains in war, a very solid contribution to the history of the American seeks to illumine in this new book. The author sees the contribution to not only the literature on the Vietnam but a great nation shaped by the lives and ministry of in- military Chaplain in war. Her book, Bringing God to Men, Vietnam War as an unintended, but real, staging area, War, but, also the Army Chaplain Corps. I believe that she, dividual heroes, who just happen to be ministers, priests, was published in 2014 by the University of North Carolina that prepared Chaplains for the post-Vietnam Chaplain also, has given us a remarkable piece of American his- and rabbis, as well as Soldiers. Press. Dr. Whitt teaches the “Foundations of Strategy” Corps challenges they—and we— face today. Bring- tory in the effort. The book succeeds on numerous other course and the “American Regional and Cultural Stud- ing God to Men seeks to demonstrate that a narrative levels, including her compelling writing. Consider her Review by ies” course for International Officers. She, also, conducts theology, developed from existential forces, rather than beginning to Chapter Four, “Liturgy and Interpretation:” Chaplain (Lt. Col.) Michael A. Milton research and teaching in the social and cultural history of traditional theological or doctrinal forces, re-shaped the U.S. Army Reserve 68 The Chaplain Corps Journal Summer 2015 69

A Call to Action: Women, Religion, Violence, Carter refrains from the women’s rights issues of devel- to know God on a deeper level than his theology as an I believe this book can be a useful resource for Chaplains and Power oped countries, like abortion. He simply and proudly intellectual pursuit was able to take him. He participated and those we serve as we labor to heal spiritual wounds. Jimmy Carter recalls historical moments where the center partnered in a six-week program at the Roman Catholic Benedictine Published by: Simon & Schuster, 2014 with others to eradicate or reduce debilitating and deadly Abbey Renewal Center in Pecos, New Mexico. There he Review by ISBN: 978-1476773957 diseases, encourage democracy, and resolve conflict in learned about the Desert Fathers and Catholic mystics Chaplain (Maj.) Michael Jeffries 224 pages numerous countries since 1982. of the past, such as: John of the Cross, Francis of Assisi, U.S. Army Chaplain Center and School Teresa of Avila and others. Dr. Demarest also became fa- Family Life Instructor In a recent conversation with a colleague, we both agreed Although some might find his theological perspective miliar with the modern Christian mystics, such as Richard that President Jimmy Carter has been a significant force off-putting regarding women and clergy, one can hardly Foster, Dallas Willard, Henri Nouwen and Brennan Man- for positive change worldwide. Encouraged by others argue with the positive impact of the Carter Center on the ning, calling for a return to spiritual formation. Military Chaplains in Afghanistan, Iraq, to write the book, A Call to Action depicts numerous ac- lives of people worldwide. Undoubtedly, the work chal- and Beyond lenges a wide array cultural norms. Chaplains and others Demarest also describes the struggle that he has as an counts of the Carter Center, a non-profit organization, Eric Patterson who wish to open the mental aperture and be exposed to evangelical reaching to the Christian mystics of the past involved with a particular issue and the resulting change. Published by: Rowman & Littlefield Publishers, 2014 this tough topic should read the book. And although the to embrace a deeper relationship with God. His previous Chapter by chapter, Carter offers his overview of the se- ISBN: 978-1442235397 issues addressed within the work can be overwhelming, experience had taught him that sound doctrine and the- lected topic and usually how his organization addressed 242 pages the real and complex problem. as though one individual can’t possibly make a differ- ology were sufficient to have a thriving relationship with ence, this work meets its goal and inspires a response to God. Reaching to spiritual contemplation and meditation “In Bosnia, Iraq, Afghanistan, East Timor, and East Af- The book’s full title indicates the subject matter revolves Carter’s call to action. were a “stretch for him.” He writes this book with the rica, military Chaplains have stepped outside the wire around helping women, particularly in war zones or areas assumption that he is not the only one who may have felt to engage local religious leaders in the pursuit of peace, of poverty, but also from Scandinavia, India, China to the Review by in their spiritual journey that there was a hunger for God counseled military commanders on local cultural issues, U.S. The statistics alone demand attention, for instance Chaplain (Maj.) Troy Morken, Brigade Chaplain not completely met by the intellect but a yearning of the and comforted the hurting including local populations.” the unintended generational despair that occurs as a 66th Theater Intelligence Brigade heart to know God. result of widespread and statistically supported murder Wiesbaden, Germany This is the tag line to the new book edited by Eric Patter- of infant girls. In the Army context with Comprehensive Soldier Fitness son, Military Chaplains in Afghanistan, Iraq, and Beyond. and spiritual fitness being one of the five pillars this book Patterson is former associate director of the Berkley Numerous times, Carter reflects on how his personal Satisfy Your Soul, Restoring the Heart of provides a framework of a meaningful way to strengthen Center at Georgetown and now a research fellow with the theology influences his views and subsequent actions. Christian Spirituality the pillar of spirituality in the lives of those who serve center’s Program on Religion, Conflict, and Peace. He is Although unashamedly Christian, he doesn’t ignore other Bruce Demarest, PhD our nation in the Army. Admittedly it does not reach also dean of the School of Government at Regent Univer- religious traditions, but quotes friends and scholars, ex- Published by: Colorado Springs: NavPress, 1999 across all religious traditions, but no single resource will. sity. The book includes chapters by many recognizable pressing how they too align with the cause. ISBN: 1-57683-130-2 However, it does provide a useful resource to help meet names; Chaplain (Col.) Eric Wester, Chaplain (Col.) Mike 320 pages a need of spiritual fitness as we labor to heal physical, Hoyt (Ret.), Chaplain (Col.) Carter’s primary goal continually weaves in and out. Like mental and spiritual wounds encountered during the war Eric Keller (Ret.) and Chap- a perfected speech, the work stimulates personal reflec- Bruce Demarest, longtime on terrorism. lain (Maj. Gen.) Douglas tion, but more important, personal action. One offensive professor of theology and Carver (Ret.) but also intro- challenge, expressed repetitively, questions how fre- spiritual formation at Denver Two chapters in particular appealed to the care to the duces us to other voices we quently leaders misquoted and abuse holy texts in order Seminary, has written this caregiver initiative of the chief of Chaplains, chapters should know, such as; Ron E. to exploit vulnerable women and girls. His disgust prods book as a guide for spiritual seven and eight. In chapter seven Demarest describes Hassner, Associate Professor however, into potentially offensive territory when he formation. Demarest discov- the use of “Spiritual Helpers” (also known as mentors) in International Relations at highlights the common practice of barring women from ered in his vast study of the- who serve as guides and directors to others on their the University of California, the ranks of clergy. He gives the sense that this practice ology that there remained spiritual journey. He also describes the usefulness of Berkeley and Pauletta Otis promotes the regression of gender equality. a lacking in his spirit for the redemptive counseling, pastoral care, in helping people of the Marine Corps Com- presence of God in his life. recover from trauma. He confirms that theology and psy- Apart from addressing the gender wage gap, women mand and Staff College. Not a lacking for belief unto chology can work together to foster healing in the lives of holding high government offices, and the sex trade, salvation, but a yearning hurting people. 70 The Chaplain Corps Journal Summer 2015 71

The book captures the changes that have taken place Unlike Lennon’s broad usage of the term love, Jackson’s from my experiences as a former police officer, infantry agape-centered justice. Niebuhr’s justice seems to be as commanders have looked to Chaplains to help them definition is specific in meaning and origins. Jackson Soldier, and Army Chaplain. On many occasions as a po- closer to the academy than the cathedral. Since Jackson understand the complex religious contexts of today’s carefully refers to the Greek word, agape, which he lice officer I used violence to restrain, subdue, and control is a student of Ramsey, who was a student of Niebuhr, I operations and even engage with local civilian clerics. further defines as strong agape. Agape is unconditional: those suspected of crime. In combat, I have witnessed think he gives him a pass. In addition, Niebuhr’s position The book highlights many of the successes of senior an utterly selfless and sacrificial love, passionately atrocity, death, and other horrors associated with war in is anachronistic in some ways. He does not have the Chaplains who have not only helped their command concerned for the good of others, and alive through the Bosnia, Iraq and Afghanistan. advantage of the conversation between ethicists that make sense of the religious landscape but who have done Gospels. His understanding of love departs from that of has taken place since his time. Niebuhr’s brilliance is in real world peacemaking in extremely hostile situations other faiths. He sees love as proceeding from God, the Jackson covers the main points of getting us this far. This is probably This book is valuable to serving Chaplains because it tells Source, as both personal and supernatural. While uphold- Hauerwas and pacifism, Niebuhr why Jackson does not focus as many of the important stories of the last dozen years ing truths that can be understood from the teachings of and realism, Ramsey and just readily on his position. but it is also valuable to academics and foreign service other faith traditions, Jackson holds that only agape love war, and Segundo and liberated professionals because it raises issues critical for national is universally adequate as a ‘touchstone’ for virtue (xvi). ethics. There is an assumption of All in all, Jackson works in depth. security policy and diplomacy. Agape supports, transcends, and governs other values familiarization with the different Arguing point by point in specific and virtues, reminding us of our place, both publicly and positions. For example in just war, detail, Jackson lays out reasoned, Review by privately, in the economy of grace (pg. 69). an understanding of terms like detailed, and compelling defense Chaplain (Lt. Col.) Brian Crane ‘proportionality’ and ‘noncombat- of his position of agape love as the U.S. Army Chaplain Center and School Jackson’s introduction begins with a theological exposi- ant immunity’ is assumed. prime virtue. He deftly takes on tion of Scriptural reference as he lays out his argument. Hauerwas’, Hayes’, and other theo- He quotes, among other Scriptures, from Matthew 22:38, Jackson favors just war theory. logical perspectives in explaining The Priority of Love: Christian Chairity and (“the greatest and first command,”) and 1 Corinthians This is no surprise; Augustine uses why love is the virtue of specific Social Justice 13:13, (“the greatest of these.”) Jackson is influenced by divine love as the basis for the priority over all others. Love is the Timothy P. Jackson many theologians, including Karl Barth, Soren Kierkeg- development of just war theory. personification of God, revealed Published by: Princeton University Press, 2009 aard, Paul Ramsey, and Stanley Hauerwas. His under- Like Augustine, Paul Ramsey to us in the life and death of Jesus ISBN: 978-0691144283 standing is revelatory, with a strong influence from Barth. denotes that we are citizens of Christ. Furthermore, he carefully 256 pages two worlds, one militant and one pushes love to the position of su- Nevertheless, his understanding of agape is Christologi- triumphant (pg. 109). Jackson premacy over reason, justice, and John Lennon intended that his classic song, “All You cal and Triune, with a definite influence of Hans Urs von does an excellent job of portraying all other virtues. In bringing his Need is Love,” be a gift for all humanity. The manager Balthasar. Balthasar’s is a Trinitarian love, revealed in the Paul Ramsey’s theology of just war. Violence is portrayed theory to practical application he adeptly interacts with of the Beatles, Brian Epstein, put it this way, “It was an revelation and self surrender of Jesus Christ, experienced at the political level as sometimes permissible to restrain modern moral dilemmas. His detailed knowledge of the inspired song and they really wanted to give the world through the Holy Spirit, and communicated through the evil. Love seems to be coercive in some instances and subject matter and incredible versatility in explaining his 1 2 a message.” Church. Jackson quotes Balthasar when referring to is used as a justification for this position. The question position is both edifying and compelling. God’s love as depicted in Jesus Christ as the Good Shep- posed is, “Does love ever categorically demand violence?” Like John Lennon before him, Timothy P. Jackson wants herd (pg. 10). Again, he quotes Balthasar on page 20 as Instead of attempting an answer, Jackson relates just 1 “Tom Jones discography”. BBC Wales. 2009. S2009. H. Re- to give the world a wake-up call about the nature and he asserts that God’s central nature is love. “Love is not war as permissible for Christians, rather than obligatory. trieved 27 November 2009. 2 power of love. In his book, The Priority of Love, Jackson Mark Dyer, Christology From Within: “The Structure of Balthar- just one of the divine attributes, any more than man’s Likewise, he frames pacifism in a similar light, as permis- sarian Christology” (Lecture, Virginia Theological Seminary, conveys this message by focusing on three things. First, answering love is one of the Virtues.”3 Jackson goes as sible but not obligatory, and cautioning against an ethic Dec. 2. 1997) 3 he attempts to define the ethic of Christian love. Two, he Hans Urs von Balthasar, Love Alone: The Way of Revelation far as equating human identification of ‘love’ as the most of withdrawal. Still, the argument is apologetic and brings (London: Sheed and Ward, 1968) 49. refines the nature of Christian love through a considered universal name for God (pg.24), and seals the argument us to the paradox of killing for the good—something that judgment of its traditions. Three, he shows specifically with 1 John 4:8: “God is love.” (pg. 25) is unsettling for almost all Christians. Review by how Christian love differs from competing ethical expla- Chaplain (Maj.) Sean Wead; Doctor of Ministry, Master of nations (pg. 10). We will explore some of the issues of love After laying his foundation, Jackson focuses on the In one regard, there is room for a critique for Jackson’s Theology, Master of Divinity presented in his book, ask questions, and pose criticisms practical application of love in violence, punishment, and handling of Niebuhr. Niebuhr seems to favor justice over Assistant Professor of Ethics at the Command and in an attempt to digest and apply the thoughts explored abortion. What most interested me was what he had to love when considering actions on the political scene. General Staff College by Jackson. say about violence and war. My particular interest comes This does not appear to be what Jackson terms an 72 The Chaplain Corps Journal Summer 2015 73

Communicating for a Change Lane Jones offer a unique strategy for communicators Scripture must be related to life. To preach effectively, they will make a judgment about you and your attitudes Andy Stanley and Lane Jones seeking to deliver captivating and practical messages. therefore, expositors must be involved in three different before they will give their attention to what you have to Multnomah Books; 1St Edition edition, 2006 worlds: the world of the Bible, the modern world, and the say. Not only does an introduction introduce you to the ISBN: 978-1590525142 Review by particular world in which we are called to preach. audience, but your introduction should introduce your 208 pages Chaplain Major Hug Maraj, The Bangladesh Army audience to the subject of your sermon idea. We should remember that we are not lecturing to people Andy Stanley and Lane Jones are on staff at one of Amer- Major Maraj was a visiting Islamic clergyman and about the Bible. We are talking to people about them- The purpose of your conclusion is to conclude---not ica’s largest churches, North Point Community in Atlanta, student at the Chaplain Captains Career Course at the selves from the Bible. This statement, therefore, should merely stop. The conclusion should produce a feeling Georgia, USA. This book is the result of their efforts to U.S. Army Chaplain Center and School, Fort Jackson, be in fresh, vital, contemporary language. of finality. translate the work of homiletics into public speaking. The South Carolina. end result is that the reader make public speaking simple, Some statements of the homilet- I especially liked how the author easy, and even enjoyable, ical idea may be identical to the emphasizes that a good sermon so that God’s messages Biblical Preaching: The Development and statement of the exegetical idea. highlights the correct, histori- will readily produce the Delivery of Expository Messages That is the case when you are cal understanding of the Bible. life-changing results they Haddon W. Robinson dealing with universal principles A good sermon understands the should. Published by: Baker Academic; 3 edition, 2014 that apply to anyone at any time. times the Bible was written in. ISBN: 978-0801049125 Other exegetical ideas, however, Before sermon prior to first un- Communicating for a 256 pages are turned into homiletical ideas derstand that what is written in Change is divided into when you make them more up- the scripture. In other words, we two sections: “How’s My This is a book about expository preaching. Robinson to-date or personal. need to understand that what Preaching?” and “Com- writes that expository preaching is the communication of we are talking about, then we municating for Change.” a biblical concept, derived from and transmitted through People need to be reminded need to speak with short sen- a historical, grammatical, and literary study of a passage as much as they need to be tences, very simple and clear, so The first half is a story in its context, which the Holy Spirit first applies to the informed. Through a study of that everyone can understand. about a man who learned to preach from a truck driver. personality and experience of the preacher, then through the passage, we should have In this story, the authors weave into the conversation the the preacher, applies to the hearers.Any single sermon determined the exegetical It is important for modern seven principles of Communicating for a Change. The sec- should have just one major idea. The points or subdivi- idea by stating clearly what preachers to connect the ancient ond half details the seven principles in a more straightfor- sions should be parts of this one grand thought. Every the writer was talking about text, written two thousand years ward way. In this highly creative presentation, the authors sermon should have a theme, and that theme should be and what. In an effort to relate ago, to us today. A good sermon unpack seven concepts that teaches us how to engage the theme of the portion of Scripture on which it is based. the exegesis to the contem- answers the question, “what did and impact the audience in a way that leaves them want- porary audience, we then probed the idea with three this mean for them?” and, “what does it mean for us?” ing more. The seven steps are: Preaching is the communication of a biblical concept. A developmental questions: sermon should be a bullet, not buckshot. Ideally, each Overall this book is not only interesting, but also very use- “What does that mean?” Explain it! • Determine Your Goal sermon is the explanation, interpretation, or application ful for good preaching. It contains all the instructions that • Pick a Point of a single dominant idea supported by other ideas, all “Is it really true?” Prove it! are necessary for effective Biblical preaching. • Create a Map drawn from one passage or several passages of Scripture. “What difference does it make?” Apply it! • Internalize the Message Review by • Engage Your Audience Having selected the passage, we must first examine it in From this we framed a homiletical idea that relates the Fr. Movses Sargsyan, Armenian Army • Find Your Voice its context. The passage does not exist in isolation. As biblical concept to modern men and women. In addition, • Start All Over individual verses rest within a paragraph, the paragraphs we established a purpose for the sermon. Father Movses Sargsyan is an Orthodox priest for the Armenian Army. His review was written while he was a Communicating for a Change is 196 pages of instruction, are part of a chapter, and the chapters are part of the Introductions and conclusions have significance in a ser- student at the Chaplain Captain Career Course at the “take-aways,” and concludes with a question and answer book. “The text without the context is a pretext.” mon out of proportion to their length. Always important U.S. Army Chaplain Center and School, Fort Jackson, time with the authors. The Reverends Andy Stanley and The author explains that expository sermons consist for hearers to like a speaker, it is particularly true today. South Carolina of ideas drawn from the Scriptures, but the ideas of Men and women in our culture value relationships, and 74 The Chaplain Corps Journal Summer 2015 75

The Chaplain conducts ministry publicly. This is an essential role that involves liturgy, prayer, ceremony, and “ministry of presence.” Questions arise as to how public ministry is best Call For Papers: conducted. How can we be faithful to our respective faith traditions in a pluralistic setting? How does faith interact with the Chaplain’s role in ceremonies? How is liturgy changing? How is it the same? How do military environments impact the sacraments of the Church? How has Autumn 2015 Conservative Judaism expressed public worship in the recent war years? How about prison ministry and the sacraments? The Chaplain’s Public Ministry: To facilitate this process of thinking critically and reflectively about these are other questions Liturgy, Worship, and Ceremony in the Military Setting Today related to the Chaplain’s public ministry, the Chaplain Corps Journal will focus the Autumn- Winter issue on “The Chaplain’s Public Ministry: Liturgy, Worship and Ceremony in Today’s Chaplain Corps Journal, Autumn 2015 Military.”

Peer-Reviewed Articles for Publication in the United States Army Chaplain Corps Journal Proposals for papers are invited to address the issues announced in the conference call. Papers that explore the intersection between religion, theology, Army values, and practical The Chaplain Corps Journal is a bi-annual, peer-reviewed professional journal that ways to bring care to the Soldier and Family are particularly invited. provides a respectful, academically-rigorous forum for theological reflection, doctrinal discussion, personal encouragement and challenge, as well as book reviews – particularly The Chaplain Corps Journal will publish six to eight referred papers on the announced those that call the U.S. Army Chaplain Corps (and sister service Chaplains, coalition part- theme. In addition, the Journal will publish at least one inspirational article and six ner Chaplains, theological students, academics, and practitioners in ordained ministry book reviews. or religious service) to think critically and reflectively about religious support to Soldiers, other service members, and their Families. Format of abstract/proposal:

The Chaplain Corps Journal is archived at the Command and Research Library at Fort Article should include an abstract, as well as a vitae, and be no more than 2,500 words and Leavenworth: http://www.tinyrurl.com/CHJournal no fewer than 1,500 words, clearly indicating the title, proposer, institutional affiliation, plus 5 to 8 key words. Please follow the Author Submission Guidelines before submitting. Also, Opportunity see the five-step peer review process employed to approve articles at the Chaplain Corps Journal. Communicate your abstract/article to Ms. Julia Simpkins. To contribute to the scholarly and professional body of knowledge of the U.S. Army Chap- lain Corps by authoring an article on the Journal theme. To publish in a peer-reviewed Deadline for proposals professional journal that seeks to think critically and reflectively about the professional September 15, 2015 Chaplain ministering in the United States Army, Army Reserve, and National Guard. Inquiries and assistance Author Qualifications For inquiries and assistance, contact Ms. Julia Simpkins, Editor: [email protected] • U.S. Army Chaplains (AC, USAR, and NG) • The Chaplain Corps Journal will, also, publish articles from U.S. Air Force and U.S. The Chaplain Corps Journal Navy Chaplains (serving all of the sea services) Commandant, U.S. Army Chaplain Center and School, • Retired military Chaplains 10100 Lee Road, 29207 • Special guests by invitation Fort Jackson, SC

Date: Papers are due September 15, 2015. Send electronic version of Word doc to Ms. • Managing Editor, CH (COL) Peter Sniffin: [email protected] Julia Simpkins, Editor, The Chaplain Corps Journal: [email protected] • Senior Editor, CH (LTC) Michael A. Milton: [email protected] • Book Review Editor, CH (LTC) Brian Crane: [email protected]

Download the Author Submission Guide Here TheChaplainCorpsJournal The Professional Bulletin for Religious Support

DISTRIBUTION RESTRICTION: Approved for public release; distribution is unlimited. HEADQUARTERS, DEPARTMENT OF THE ARMY