The Readiness of the Army Chaplaincy: Our Sacred Honor

byChaplain (LTC) Karen Meeker

United States Army

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ilian

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ct Under the Direction of:Professor Joseph R. Wood and Dr. Don M. Snider

While a Fellow at:Institute of World Politics

United States Army War CollegeClass of 2016

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14. ABSTRACT Criteria established by the Department of Defense for the appointment of military chaplains helps shape theological study and the development of religious leaders in the United States. Twice in the past century, the war-time need for chaplains significantly changed such criteria for those appointments. At the turn of the 20th century, civilian religious leaders collaborated to establish degree requirements eventually producing an accredited “gold standard” for graduate theological studies for clergy. At the turn of the 21st century, however, the Armed Forces Chaplain Board (AFCB) lowered appointment standards for religious ministry professionals appointed in the military. In the first case in the 1900’s, the quality of chaplains increased. In the latter case in the early 2000’s, Army readiness declined with the lower standards. In the first instance, civilian religious leaders worked in conjunction with the military. In the second, an engaged civilian-military (civ-mil) dialogue was lacking. In today’s complex military environment nested within

15. SUBJECT TERMS Ecclesiastical Endorser, Accreditation, Profession, Readiness, Chaplaincy, Religious Ministry 16. SECURITY CLASSIFICATION 17.

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The Readiness of the Army Chaplaincy: Our Sacred Honor

(5,581 words)

Abstract

Criteria established by the Department of Defense for the appointment of military

chaplains helps shape theological study and the development of religious leaders in the

United States. Twice in the past century, the war-time need for chaplains significantly

changed such criteria for those appointments. At the turn of the 20th century, civilian

religious leaders collaborated to establish degree requirements eventually producing an

accredited “gold standard” for graduate theological studies for clergy. At the turn of the

21st century, however, the Armed Forces Chaplain Board (AFCB) lowered appointment

standards for religious ministry professionals appointed in the military. In the first case

in the 1900’s, the quality of chaplains increased. In the latter case in the early 2000’s,

Army readiness declined with the lower standards. In the first instance, civilian religious

leaders worked in conjunction with the military. In the second, an engaged civilian-

military (civ-mil) dialogue was lacking. In today’s complex military environment nested

within religious and cultural change, the need for an enhanced civ-mil partnership

between the AFCB and those who endorse candidates for appointment to the military

chaplaincy is paramount for achieving the necessary readiness of the Army Chaplaincy.

The Readiness of the Army Chaplaincy: Our Sacred Honor

In spring 2014, a fatal disease was spreading across West Africa. By the

summer, the death toll rose along with fear Ebola was spreading to other parts of the

world. As the Center of Disease Control was rushing to find a cure, in mid-September,

the President ordered the military to deploy in defense of this threat to the Nation’s

security.1 In three months, three thousand U.S. Troops were on the ground. The U.S.

Army, trained to bring overwhelming lethal force to destroy an enemy, was leading the

charge to eradicate a global epidemic. The U.S. Army deployed from two different

continents to West Africa, a place which lacked natural ports, rail networks, an adequate

airport, developed roads, clean water, and internal security. When military leaders

speak of an uncertain future in a complex world, the Ebola mission exemplifies the

unpredictable nature of emerging threats.

The Army needs chaplains who can provide religious support for a myriad of

missions around the world. First, this means chaplains need to be able to offer religious

rituals to a modern Army in ways which are meaningful and relevant. The Army

Chaplaincy summarizes religious support into three competencies: Nurture the living,

care for the wounded, and honor the dead. Chaplains must also advise their

commands on culturally sensitive issues such as religious implications in the area of

cross-cultural operations, unit religious accommodation, ethics, and morale. So how

ready is the Army Chaplaincy to meet these challenges?

Vital to the readiness of Army Chaplains is the professional qualifications of

Religious Ministry Professionals (RMPs) entering service. The Department of Defense

(DOD) Instructions sets the appointment criteria for chaplains in the U.S. Armed

Services. At two times in the past century, appointment criteria for military chaplains

impacted quality of not only chaplains, but also more broadly, theological education in

the United States. In the 1900’s, World Wars necessitated more chaplains along with

the troop buildups. Leading civilian churches at the time began to standardize the

developmental education of clergy. In further cooperation with the new Department of

Defense (DOD), appointment standards were increased resulting in improved quality of

chaplains. At the turn of the 21st century, however, the Armed Forces Chaplain Board

lowered appointment standards which negatively impacted quality.

Throughout this short history, the Army receives the best possible religious

ministry professionals when appointment criteria are developed in concert with civilian

religious leaders. Since military chaplains are not initially educated within the Services,

rather in private educational institutions, civilian religious organizations prepare and

endorse their religious ministry professionals to serve in the U.S. Armed Forces. The

military chaplaincy is predicated on a unique and necessary civilian-military (civ-mil)

relationship. This relationship is necessary not only at the time of endorsement,

appointment, and throughout a chaplain’s service, but also to collaborate on larger

issues such as criteria for qualifying graduate studies, appropriate professional work

experience, challenges to religious liberties, chaplain misconduct or failure to adapt, and

even what constitutes a religion. Thus civilian endorsers, who represent divergent

beliefs and practices as they prepare aspiring chaplains, create religious harmony as

they work together with DOD and the Services toward common goals for the good of the

Nation.

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A Brief History of the Army Chaplaincy

Since the Minute Men “fired the shot heard round the world” on April 19 th, 1775,

clergy have been a part of America’s military.2 From the field of Lexington onward,

there exists a relationship between a civilian religious body and a chaplain. This

relationship was once described by Chaplain Charles W. Hedrick as a “dialectical

ambiguity:”

That dialectic has always belonged to the basic character of the Army Chaplaincy and it was clearly recognized by the Provincial Congress in the Revolutionary War who accepted chaplains for the Army only when they had received the “leave of their congregations.” The Provincial Congress accepted the service of chaplains as a “loan” from the churches.3

On July 29, 1775 Congress authorized chaplains to be assigned to regiments and

hospitals. Over the next eighty years, chaplains were appointed by state adjutants or by

popular vote of a regiment.4

During the Civil War there were complaints to Congress about the lack of quality

among chaplains.5 President Lincoln’s assistant private secretary, William O. Stoddard

recalled Lincoln saying “I do believe that our army chaplains, take them as a class, are

the worst men we have in the service.”6 There was a push to ensure these men had

the proper ecclesiastical credentials and moral character to serve as a chaplain. In the

late 1800’s, Chaplain Orville Nave, a biblical scholar and renowned author, recognized

several areas in which the chaplaincy could become professionalized. For one, he

advocated for a higher standard of appointment. He also recommended the creation of

an officer’s branch for chaplains so they could be centrally administered.7 In 1920, the

Army Chaplaincy was authorized an Office of the Chief of Chaplains.8 The duties of the

Chiefs of Chaplains were to be the “investigation into the qualifications of candidates for

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appointment as chaplain, and general coordination and supervision of the work of

chaplains.”9 Two authorizations internal to the military, one for a school in 1918 and the

other a centralized authority for oversight in 1920, led to improved quality and

developed the profession of the Army chaplaincy.10

The unique relationship between the military Chaplaincy and external civilian

religious groups spawned two organizations: the Armed Forces Chaplains Board

(AFCB) and the National Conference on Ministry to the Armed Forces (NCMAF).

These two entities, formed over several decades during the 1900’s, augmented the

relationship between the military chaplaincy and the endorsers. The AFCB consists of

the Chiefs of Chaplains of all the Services and NCMAF consists of civilian religious

organizations who endorse RMPs for service in the military. A brief history below

summarizes each entity’s development.

In 1915, the Secretaries of the Army and Navy asked the Federal Council of

Churches for clergy to serve as chaplains.11 Catholics, Episcopalians, Methodists, and

Presbyterians had already formed commissions within their ecclesiastical organizations

in order to select clergy for service in the military. As stated earlier, the Office of the

Chief of Chaplains was created in 1920 in part to ensure the proper balance be

maintained in this unique civ-mil relationship and, so it was that that office worked with

the Federal Council of Churches to prepare and endorse clergy.

In 1949, DOD established the AFCB to coordinate religious support efforts both

internally with the military and externally with endorsers of civilian religious

organizations.12 The members of the AFCB were the Chiefs of Chaplains from each

branch of service. The composition of the AFCB remains the same today except for the

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addition of the Deputy Chiefs of Chaplains and an Executive Director. The Executive

Director holds a position within the Office of the Under Secretary of Defense for

Personnel and Readiness Military Personnel Policy (OUSD P&R MPP) and the Colonel

or Navy Captain who serves in that position rotates among the Services. The

Department of Defense Instruction (DODI) 5120.08 outlines the duties of the AFCB:

Make recommendations to the Secretary of Defense and the USD(P&R), through the DUSD (MPP), on religious, ethical, and moral matters for the Military Services, and on the following policy matters: protection of the free exercise of religion…; procurement, professional standards, requirements, training, and assignment of military chaplains; all religious support providers; procurement and utilization of supplies, equipment, and facilities for religious use; promotion of dialogue with civilian organizations regarding religious issues; and promotion of joint military endeavor for the delivery of ministry by the Military Services throughout the Department of Defense whenever practicable.13

The Chair of the AFCB can form advisory committees like the Personnel and Policy

Advisory Group (PPAG) to provide recommendations to the board on issues such as

appointment criteria, religious accommodation, and chaplain insignia.

The National Conference on Ministry to the Armed Forces (NCMAF) traces its

origins to 1902 when the military required ecclesiastical endorsements. NCMAF is a

private organization formed in 1982 with an Executive Committee comprised of

Endorsers who represent Buddhist, Catholic, Hindu, Jewish, Muslim, Orthodox, and

Protestant chaplains. There are over 200 religious organizations affiliated with NCMAF.

They have a full-time staff led by an Executive Director. The Executive Director

coordinates with the Office of the Under Secretary of Defense and the AFCB on behalf

of NCMAF, whose mission is:

…to recruit, endorse, and provide oversight for clergypersons who desire to serve as chaplains in any one of the branches of our armed forces. Our

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common vision is clergy-persons who are credible, committed to their faith, open to all persons, able to meet all military standards, and who represent the highest standards of their own faith communities.14

NCMAF’s vision states that it “will advocate for the First Amendment and provide a

unified voice on religious freedom and religious diversity.”15 However, in 2004 disunity

appeared as twelve endorsers broke from NCMAF and formed the new International

Conference of Evangelical Chaplain Endorsers (ICECE).16 While there are still two

groups, NCMAF has received back several of those who left.

Increased religious diversity in the military toward the end of the 20th century

was reflected in increased representation among endorsers. In 1975, the AFCB listed

110 endorsers mostly consisting of different sects among two major religions:

Christianity and Judaism.17 There were two chaplain branch insignia: the cross for

Christians and tablets for Rabbis. Then by 1991, there were 222 endorsers

representing an increased number of religions.18 And by 2011, Army chaplain branch

insignia included the cross, tablets, crescent, wheel, and ohm.

Origins of Profession and Accreditation of Theological Education

In the modern era, many occupations are considered professions because of

their expert knowledge, specialized education, unique skills, and code of ethics. Today

the professions of law and medicine both have longstanding, standardized academic

requirements and certifications to become an attorney or a physician. Both require at

least three years in residence graduate degrees. To practice law requires not only a

Juris Doctorate, but also the passing of the bar which the American Bar Association

oversees. In America, to practice medicine, the American Medical Association requires

a Medicinae Doctor (M.D.), passing license exams, and completing residency. In

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theology, the Masters of Divinity (M.Div.) is the qualifying degree for clergy among

mainline Protestant, Catholic, Orthodox, and Jewish traditions.19 All three qualifying

degrees of theology, law, and medicine are terminal degrees. These comprehensive

graduate programs are designed to develop and mature candidates to practice in their

chosen field. There is an expectation that clergy, lawyers, and doctors are persons of

character with expert knowledge, experience, and unique skills who can be trusted to

care for the soul, uphold the law, and do no harm.

The military’s need for quality clergy during World War I acted as a catalyst for

ecumenism and what would eventually become an accrediting association for

theological study and training. “The organization that became The American

Association of Theological Schools (AATS), later The Association of Theological

Schools (ATS), was born in the shadow of this crisis.”20 The Federal Council of

Churches established a War-Time Commission which in addition to its membership also

included the National Catholic War Council and the Jewish Welfare Board (JWB):

As a temporary and emergency body, brought into existence to help in meeting the needs of a national crisis, it is free to deal with each situation which may arise in such ways as best to fulfill the purposes of its appointment…those who serve on its committees remain directly responsible to the bodies to which they belong, and it is distinctly understood that this primary responsibility is in no way compromised by their membership on the commission…[it aims] to render the largest service to the nation and to the world in this great and critical time.21

Thus the First World War brought together the major religious bodies of the time for

unprecedented collaboration. By World War II, religious leaders and theological schools

were considering standardizing by way of accreditation:

The Second World War, which required the standardization of everything from airplane parts to qualifications for the officer corps, would elevate all accredited institutions. This was particularly true of the chaplains, where

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the military’s task of finding officers qualified to serve as both ministers and leaders was complicated by the seemingly endless array of qualifications for ordination. Graduation from an accredited institution was an easy way to cut through the confusion and enable quick appointments.22

Following WWII, the Association of Theological Schools (ATS) was firmly in place

accrediting theological schools who maintained a prescribed set of academic standards.

Military interests were well served by the formation of this accreditation body, and the

Army Chaplaincy benefited from several decades of well-educated and developed

clergy serving Soldiers and their Families.23

Standards Lowered 2000-2004

In 2000, the Army Chaplaincy considered ways to diversify the religious

representation of chaplains so as to support an increase of religions represented in the

Army. In 2001, the Army Chaplaincy also needed to increase the number of chaplains

to support the war effort in the Middle East. Author and Historian, Chaplain John W.

Brinsfield, PhD, wrote, "Force structure gains allowed the Army to reach a high of 1,323

authorized positions for active duty chaplains, the most since the drawdown began in

1991 after Operation Desert Storm."24 At the same time, the Armed Forces Chaplain

Board recommended lowering the academic standards from ninety graduate credit

hours to seventy-two hours. They decided to lower academic standards so that

religious groups, for example like Islam, which did not have a formalized study of

theology in the U.S. and standardized development of their religious leaders, could form

a baseline of professionalism.

In 2002, the Office of the Secretary of Defense (OSD) published a memorandum

no longer requiring a degree from an ATS accredited graduate school. Beginning in

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2002, the qualifying graduate school for the chaplaincy needed only accreditation by a

regional accrediting body recognized by the U.S. Department of Education. For

instance, Southern Association of Colleges and Schools (SACS) has no interest per se

or specialized requirements for the training of clergy. There is no specification for “in-

residence” schooling so all graduate courses could be completed via distance

education. The 2002 memorandum also dropped the qualifying graduate degree for the

chaplaincy from a three-year resident Masters degree to a seventy-two hour Masters

degree. Before 2002, the three-year theological Masters degree was a Masters of

Divinity which previously included theology, doctrine, ecclesiastical history, scripture

study, ministerial skills, internships, ethics, biblical languages, and polity. The seventy-

two hour degree only had recommendations for some courses of study to be included.

Many of the unique requirements for a Masters of Divinity which ATS maintained for

nearly a century were lost when DOD dropped ATS for regional accreditation.

The following excerpts from the Code of Federal Regulations and the

Department of Defense shows the policy progression. The December 5th, 1988 Federal

Register lists education requirements as:

Have completed 3 resident years of graduate professional study in theology or related subjects (normally validated by the possession of a Master of Divinity degree, an equivalent degree, or 90 semester hours) that lead to ecclesiastical certification as a member of the clergy fully qualified to perform the ministering functions of a chaplain.25

Whereas in the 1993, Department of Defense Directive (DODD) 1304.19 allowed either

a government accreditation or ATS:

Have completed 3 resident years of graduate professional study in theology or related subjects at an accredited graduate school (normally validated by the possession of a Master of Divinity degree or an equivalent degree) that leads to ecclesiastical certification as a member of the clergy

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fully qualified to perform the functions of a chaplain. That study shall be completed at an accredited graduate school listed in reference (f) “Accredited Institutions of Post Secondary Education,” current edition or (g) Directory, Association of Theological Schools (ATS) Bulletin, Part, current edition.26

The Armed Forces Chaplain Board dropped ATS accreditation altogether in the 2004

DODI 1304.28 to accommodate other religions. Standards were also significantly

lowered:

The RMP [Religious Ministry Professional] is educationally qualified for appointment as a chaplain….A qualifying graduate degree program shall require no fewer than seventy-two semester hours (108 quarter hours) of graduate-level work. Related studies may include graduate courses in pastoral counseling, social work, religious administration, and similar disciplines when one-half of the earned credits include topics in general religion, world religions, the practice of religion, theology, religious philosophy, religious ethics, and/or foundational writings from the applicant’s religious tradition.27

A seventy-two hour or Masters of Arts degree were typical two-year degree programs

for those being endorsed, for example, by the Church of the Latter Day Saints and

Christian Scientists.28 This also allowed applicants to submit a Masters of less than

seventy-two hours cobbled with other graduate credits to reach seventy-two hours.

Further changes in the DODI 1304.28 published in 2014 reflected slight revisions to the

language:

…an educationally qualified applicant shall also possess a post-baccalaureate graduate degree in the field of theological or related studies from a qualifying educational institution…Related studies may include graduate courses in [same as listed above from 2004].29

The language in 2004 lacked the true nature of the profession of religious leaders. The

language was so broad as to seem more like social work rather than the unique

10

profession of theology and religion. The 2014 DODI returned to the language “in the

field of theological and related studies.”

The new standards meant more RMPs could apply for the Army Chaplaincy and

help the Army meet war-time requirements. The lowered standards, however, did not

immediately translate into increased diversity. In two cases, Christian Army chaplains

changed endorsers to represent a different religion. One chaplain was a Baptist who

became Buddhist. Another was a Pentecostal who changed to Hindu. Both had

qualifying graduate degrees in the Christian tradition, but not in their new religious

traditions.

Degrees Designed Around the DODI

Liberty University seized the initiative by designing a new Masters of Divinity

(M.Div.) around the lowered standards set by the 2004 DODI 1304.28. With no

requirement for residency, the M.Div. could be completed entirely on-line from any

location in the world where there was internet access. With no three-year requirement,

the seventy-two hour degree could be completed not only in two years, but less if a

student was so inclined. Academic practices not permitted under ATS standards could

now be liberally applied. Graduate credits were awarded for life experience, Doctor of

Ministry credits were awarded for Masters degrees, and undergraduate credits were

advanced to graduate credits. Qualifying graduate credits were awarded for military

schools and experiences. One applicant for the Army Chaplaincy presented a seventy-

two hour Masters of Divinity which was completed in sixteen months to include three

months the applicant was attending the Chaplain Basic Officer and Leader Course

(CHBOLC) at the U.S. Army Chaplain Center and School (USACHCS) at Fort Jackson,

11

South Carolina. He was awarded nine credit hours for CHBOLC. The applicant

presented a degree, minus the military school, was sixty-three credit hours completed in

a year. Compare that with what had been a three-year in-residence Masters with many

other requisites and one might surmise how the quality of religious ministry

professionals was beginning to decline.

Liberty soon had several hundred students enrolled. Other schools also

designed similar graduate degrees and likewise attracted students: Regent, Columbia

International, Ashland Theological School, Denver Seminary, Multnomah, Brigham

Young University, Dallas Baptist, Grace College and Seminary, and Baptist Bible

Seminary of Summit University. Religious groups such as the Islamic Society of North

America (ISNA) and Buddhist Churches of America (BCA) which before had no

formalized graduate education programs in the U.S. were now building degree

programs based on the 2004 DODI 1304.28. Hartford Seminary is one of the newer

theological schools with seventy-two hour programs for Muslim students who are

preparing for the military chaplaincy.

The appeal of a shorter, online qualifying graduate degree for the military

chaplaincy created opportunities for students and schools of traditionally ATS standards

to make changes to accommodate the demand. Some students of mainline

denominations even switched endorsers who adopted the new standard because they

could go through the process at a much quicker pace that was less expensive and did

not require leaving jobs and moving to a seminary campus. Declining enrollment and

rising costs have been driving factors for seminaries. For example, The United

Methodist Church founded seminaries, Boston University’s School of Theology and

12

Claremont School of Theology, developed seventy-two hour Masters degree programs

and created multi-faith campuses largely for financial reasons.

Decline in Readiness 2008-2010

During Operation Enduring Freedom (2008-2010), reports of poor quality

chaplain support began to emerge from the field of operations. There were reports of

chaplains who were deployed who had never conducted a wedding ceremony or a

funeral. Not that there are wedding ceremonies being officiated in combat; there is,

however, plenty of marriage counseling which would assume the chaplain has

conducted pre-marital and marital counseling under the close supervision and

mentorship of their faith group prior to entering military service. There were reports of

chaplains who were not sure how to conduct a memorial ceremony because they had

never conducted a funeral before entering the military.30 Just as one would assume a

fully qualified physician has completed his or her residency under the close supervision

of qualified medical professionals, the same would be expected of a chaplain to conduct

religious rites, rituals, and ceremonies.

Reversing the Decline 2010-2014

The Army Chaplaincy identified the need for further training and development in

areas of basic pastoral skills. CHBOLC curriculum was supplemented in counseling

and preaching to help incoming religious ministry professionals. Chaplaincy

Professional Reinforcement Training (CPRT) was developed by the Training Directorate

as a follow on to the Basic Course to augment ministerial skills again in the area of

counseling. Many supervisory chaplains provided additional mentorship and training to

overcome these gaps as well. In the short term, this improved the level of religious

13

support to the troops and their families. However, in the long term, this approach would

prove problematic for DOD and the Services. The responsibility for educating, training,

and developing religious ministry professionals belongs to the religious organization

which endorses them. By their endorsement for service as a chaplain in the Armed

Forces, that religious ministry professional is certified to have performed basic pastoral

functions. The responsibility of the Army Chaplaincy is to provide the unique and

additional skills, education, and supervision to become a professional military chaplain.

These areas of expertise include providing religious support in combat and in garrison,

engaging religious leaders on behalf of combatant commanders, advising commanders

on unit ethical and morale issues, communicating in a multi-cultural environment,

understanding UCMJ and Rule of Law, the First Amendment, and relational issues

affecting unit readiness such as suicide, sexual assault, sexual harassment, marriage

and family well being, and addictions. RMPs who enter military service need to have a

well formed identity as a religious leader with skills and experience in order to then be

further trained, developed, and certified in the profession of the military chaplaincy.

The Army Chaplaincy took steps between 2010 and 2011 to implement policy

while revisions of DODI 1304.28 were staffed with the AFCB. The Army Chaplaincy

would not count credit hours awarded for CHBOLC toward the qualifying seventy-two

hours graduate degree for the chaplaincy. The Army Chaplaincy understood this to be

an appropriate separation of church and state. CHOBLC acculturates RMPs into the

Army and develops skills unique to the Army Chaplaincy. In addition, Army Chaplains

recommended several revisions to the DODI. They recommended specifying that the

qualifying graduate degree must be in theological or “religious” studies and that half of

14

the seventy-two hour degree must include “religious” studies rather than “related”

studies. The Army Chaplaincy also recommended that advancing undergraduate

credits to graduate credits should not count toward the seventy-two hours and neither

should life experience credits, military evaluation credits, and credits for a Doctorate of

Ministry. The Army also required the Masters to be one degree and not a combination

of degrees and/or graduate credits of seventy-two hours. And, finally, the Army

Chaplaincy implemented a policy requiring applicants to have conducted at least one

wedding and one funeral.

In 2010, the Army Chaplaincy visited with officials at Liberty University.31 Liberty

is the largest evangelical Christian school in the world with 46,000 students. In 2010,

there were about 700 students enrolled in their military chaplaincy degree program.

Liberty was one of the first and arguably the most influential theological school in the

U.S. to design a Masters of Divinity to the 2004 DODI 1304.28. Since the school was

providing many chaplains for the Army with hundreds more enrolled in their program,

the Army Chaplaincy shared concerns about the quality of incoming chaplains. The

Army needed chaplains, fit in every way, for the rigors of combat and this school had

young, smart, service oriented students and alumni. As a result of the collaboration, the

school increased their academic requirements for the Masters of Divinity for the Military

and they began a ninety-three hour chaplaincy degree program in the Fall of 2010.

The Army Chaplaincy recommended to the AFCB in August 2011 that applicants

complete two years of professional work experience following the qualifying graduate

degree for the chaplaincy.32 The Army Chaplaincy grants a waiver for when the

professional work experience occurs, but it does not waive the experience. The waiver

15

had been created to allow for those who came from faith groups like the Baptists where

a pastor could have many years leading a church before completing formal theological

graduate studies. Between 2008 and 2009, the Army appointed 309 chaplains for

active duty in the Army. Nearly half (46%) were granted a waiver for professional work

experience.33 Most applicants requesting a waiver were not experienced pastors but

rather those who were using what would be considered a “practicum” or internship

required for an ATS Masters of Divinity as professional work experience. For example,

some applicants listed service as a Chaplain Assistant or a practicum as a Chaplain

Candidate.

Only those chaplains who apply for the Regular Army are required to have two

years of professional work experience. Those applicants applying for the Army Reserve

or National Guard are not required to have any professional work experience prior to

commissioning. The prevailing thought behind this policy is to allow new clergy to serve

in the National Guard and the Reserve to gain military experience as they are obtaining

vocational experience in their civilian ecclesiastical settings. Reserve and Guard duty

was seen as an “incubator” for young chaplains who after completing their civilian

vocational experience could then enter active duty. The issue that arose during

Operation Enduring Freedom in 2008 and Operation Iraqi Freedom in 2011 was that

Reserve and Guard units were deploying to combat with newly commissioned chaplains

who were appointed with little or no vocational experience. There were some chaplains

who had been in the National Guard or Reserve for years who never completed

professional work experience as a religious ministry professional. These were

chaplains who were teachers or worked in other forms of employment. It was not until

16

they were deployed to combat, that their professional qualifications as a RMP were

questioned.

Applicants for active duty during 2009-2010 listed varying levels of vocational

work experience. For instance, one applicant for active duty listed “assistant to the

pastor of visual arts” as fulfillment of the two year professional work experience

requirement. After talking with the applicant, his duties included setting up an audio

visual projector and helping with power point slides. Further, the applicant was a

student at CHBOLC for three months during the two years he listed himself as the

assistant pastor of audio visual. He was asked if he travelled to his congregation on the

weekends during those three months he was at Fort Jackson. He had not. The

applicant was commissioned in the Army Reserve and in two months, he was deployed

to combat with a Reserve unit that needed a chaplain. Upon returning from

deployment, he took a Reserve position at Fort Bragg as a Family Life Chaplain with no

formal training or licensure in Marriage Family Therapy.

Thus far, the narrative demonstrates a need for higher standards. While some

improvements have been made, there is still more to be done. What follows are two

recommendations to advance readiness.

Recommendations

First, a collaborative effort by military and civilian religious leaders, like that at the

turn of the 20th century, could address issues like standards for appointment and the

benefit of an accreditation association. The Association of Theological Schools is

discussing widening its scope of accreditation to graduate schools of theology of all

religions. Other religious faith groups outside of the Jewish Christian traditions have

17

periodically asked ATS to give an informal review of their academic standards to which

ATS has provided. Dr. Daniel Aleshire, ATS Executive Director said, “I think that we are

on the cusp of a lot change…In 20 years, the whole theological training landscape could

be quite different.”34 There is consensus among seminaries and theological schools that

a return to all residence Masters of Divinity degree program is unlikely. The cost of in-

residence education has become prohibitive for many who seek vocational degrees.

Also, there is a general belief that the Masters of Divinity degree programs will not

universally return to three years, all in residence or ninety credit hours. However,

Liberty, once again leading the way, established the Center for Chaplaincy and

redesigned their Masters of Divinity.”35 According to Dr. Steven Keith, Liberty dropped

the seventy-hour Masters Divinity with nine hundred candidates enrolled in the program.

The new ninety-three hour Masters Divinity includes core courses on chaplain

leadership, counseling, ethical advisement, preaching, pluralism, and resiliency. Those

candidates enrolled in Distance Learning are required to attend six courses in

residence, six hours of an internship, and have a personal mentor. Additionally, Liberty

underwrites a significant portion of the financial cost so as to provide an affordable

degree for those entering the chaplaincy.

As AFCB communicates the academic and vocational requirements for those

entering military service to endorsers, NCMAF and AFCB can collaborate with ATS and

other major stakeholders of theological study in the U.S. to form a generally agreed

upon theological accreditation association. A former Chief of Army Chaplains

suggested developing “a military chaplaincy educational strategy led by a civilian clergy-

military chaplain working group.” This initiative could create a new “platinum standard”

18

of theological education and professional development to produce the RMP needed to

serve today’s military. A “platinum standard” of theological education and religious

leader development would also ultimately benefit our national security. Religious

leaders who are well formed in their religious identity, are critical thinkers, can dialogue

in an interfaith context, and understand the nature of religious liberty are more effective

and, in those rare cases where the potential exists, less prone to radicalization.36

Second, to better facilitate communication and collaboration with issues facing

the Chaplaincy, DOD should create a position on the AFCB for the Executive Director of

NCMAF.37 NCMAF works with Department of Defense, Congress, and civilian religious

organizations, seminaries, and congregations in ways the Chiefs of Chaplains are not

designed to do. The 209 endorsers recognized by the Department of Defense are

widely diverse.38 To bring together such a group is fraught with challenge.

Extraordinary leadership is required to unite all entities toward the common goal of

providing America’s best religious ministry professionals to care for the men and women

of the U.S. Armed Services and their families. And a senior member of NCMAF

routinely meeting with the AFCB would provide needed communications and

perspective in both directions as such leadership is applied.

The Present Future

When the President directed the military to take the lead to defeat Ebola, 1st

Armored Division was ordered to provide one aviation battalion. This battalion would

provide Black Hawks and Chinooks to move personnel and supplies in the area of

operations. As 1st Armored Division was conducting mission analysis, they discovered

19

a chaplain in the Division who was a native of Monrovia, Liberia. This chaplain not only

knew the culture, he also knew the President of this small nation. President Sirleaf was

of the same faith as the chaplain and had attended his church. The chaplain knew all of

the religious leaders in the capitol of Monrovia and his brother served on the Cabinet.

Though the chaplain had recently redeployed from Afghanistan, he volunteered to join

the mission for as long as the Command desired. The chaplain offered to help in any

way. While the Chaplain Corps would not allow him to break his dwell time and deploy

on the mission, the chaplain quickly provided several briefings to the Religious Support

Teams deploying to the region. The chaplain gave helpful insight and advisement to the

Command and to the chaplains and chaplain assistants. If the chaplain had deployed,

he could have potentially acted as a liaison between the Command and the national

leaders of Liberia while at the same time performing direct religious support all along the

way. This is the present future of the Army Chaplaincy.

The Chaplaincy cannot on its own develop a chaplain to meet the demands of

today’s Army. Religious ministry professionals must have completed thorough

theological education and professional work experience at the time of their appointment.

Only then can the Chaplaincy develop them into the professional chaplain ready to

support any mission. A civ-mil relationship engaged in a dynamic partnership could

once again achieve this lofty and noble goal. It is complicated and it will not be easy,

but it is our sacred honor.

Endnotes

20

1 See “U.S. Army news, information about Army’s response to Ebola threat,” Office of the Chief of Public Affairs posted December 2014 online at www.army.mil/article/136170/.

2 Rev. Benjamin Balch, Congregationalist minister was with the militia in Lexington on April 19, 1775.

3 Hedrick, Charles W., “The Emergence of the Chaplaincy As A Professional Army Branch: A Survey and Summary of Selected Issues,” Military Chaplain’s Review (February 1990) p. 44.

4 Norton, Herman A., Struggling for Recognition: The United States Army Chaplaincy, 1791-1865, II (Washington, D.C.: Office of the Chief of Chaplains, 1977) 83, 154, 157.

5 Ibid., 43-61.

6 Burlingame, Michael, editor, William O. Stoddard, Inside the White House in War Times: Memoirs and Reports of Lincoln’s Secretary, New York Citizen, Sketch 8 (2013) p. 178.

7 Nave, Orville, “The Status of Army Chaplains” in Theophilus G. Steward, ed., Active Service: or, Religious Work Among U.S. Soldiers (New York: U.S. Army Aid Association, circa 1897), 42.

8 National Defense Act 1920 (41 Stat. 759) June 4, 1920.

9 Ibid., Ch 227, Sec 15.

10 Special Regulation No. 496 approved a plan for a school to train newly appointed chaplains in May 1918.

11 Stover, Earl F., Up From Handymen, The United States Army Chaplaincy 1865-1920, III. (Office of the Chief of Chaplains, Washington D.C., 1977) pp. 206-210.

12 Hedrick, p.33

13 “The Armed Forces Chaplain Board,” Department of Defense Instruction (DODI) 5120.08,5.1.2.1-6., USD (P&R) August 20, 2007.

14 For more on NCMAF, see their website: www.ncmaf.com.

15 Ibid.

16 For more on ICECE, see their website: http://www.icece-militarychaplains.com/.

17 Gushwa, Robert L., The Best and Worst of Time: The United States Army Chaplaincy 1920-1945, IV (Washington, D.C.: Office of the Chief of Chaplains, 1977), 17.

18 As provided by Captain Jerome Hinson, USN CH, current AFCB Executive Director.

19 Originally a three year graduate degree called the Bachelors Degree of Divinity was renamed Masters of Divinity in the mid-1960’s.

20 Miller, Glenn T., “A Community of Conversation: A Retrospective of The Association of Theological Schools and Ninety Years of North American Theological Education” (Pittsburgh: ATS, 2008): 8.

21 “Report of the General War-Time Commission,” Presented to the Executive Committee of The Federal Council of Churches in America, Cincinnati (1917) p. 225.

22 Miller, p. 13.

23 The Council for Higher Education for Higher Education Accreditation (CHEA) lists three other theological accreditation associations: Association of Biblical Higher Education. ABHE traces its lineage to 1862 and Moody Bible Institute (www.abhe.org). Transnational Association of Christian Colleges and Schools (TRACS) was founded in 1979 and has 40 member schools which offer Masters degree programs (www.tracs.org). There is also the Association of Advanced Rabbinical and Talmudic Schools (AATRS). Graduate theological schools encompass seminaries, schools of theology, bible schools, mission schools, and divinity schools. Each institution is different in its focus and mission. Some schools have a formalized, relatively lengthy and costly Masters of Divinity degree program. Others train and equip as many students for ministry as quickly as possible at less expense awarding Masters of Art degrees.

24 Courageous in Spirit, Compassionate in Service: The Gunhus Years (Washington, D.C.: Office of the Chief of Chaplains, 2003) p. 22.

25 “Accession of Chaplains for the Military Services: Educational Requirements, “ Department of Defense, Office of the Secretary, 32 CFR Part 65 [DODD 1304.19] Found in 53 FR 48898, 5 December 1988. (accessed online) P. 442 https://ia600500.us.archive.org/4/items/federalregister53ounit/federalregister53ounit.pdf

26 “Appointment of Chaplains for the Military Service: Procedures Ecclesiastical Certification of Clergy,” Department of Defense Directive 1304.19 (Washington, D.C., September 18, 1993) Section E.1.a (3) (b).

27 “Guidance for the Appointment of Chaplains for the Military Departments” DODI 1304.28 (11 June 2004) Section 6.1.5.

28 Nelson, Robert, Jr. “Chaplains,” Encyclopedia of Mormonism (BYU: Harold B. Lee Library Online , 1992) http://contentdm.lib.byu.edu/cdm/compoundobject/collection/EoM/id/4391/show/5588. Mormon chaplains prerequisites “include the Melchizedek Priesthood, an honorable mission, temple marriage, and a masters degree in counseling.” Christian Science partners with Boston University School of Theology for a seventy-two hour Masters degree for the military chaplaincy. For more, see their website at http://www.albertbakerfund.org/what-we-fund/military-chaplain-program/.

29 DODI 1304.28 revised March 20, 2014.

30 USACHCS teaches CHBOLC students on how to conduct a memorial ceremony. Having conducted funerals prior to serving as a chaplain, prepares a chaplain to handle the emotional impact of having to lead a unit memorial ceremony for Soldiers KIA or died of other means.

31 Department of the Army, Office of Chief of Chaplains, Personnel Director and Accessions Officer visited with Liberty University in Lynchburg on March 11, 2010.

32 “DODI 1304.28 Re-Write Working Group,” Executive Summary, Army Chaplain Accessions, September 1, 2011.

33 “Trends Analysis of Accessions: FY08-FY09,” Department of the Army, Office of the Chief of Chaplains, Directorate of Personnel, Accessions December 2009.

34 Dias, Elizabeth, “Training Pastors, Rabbis, and Imams Together,” Time Magazine Online (August 22, 2010) http://content.time.com/time/magazine/article/0,9171,2013841,00.html (accessed March 2016).

35 Keith, Steven, Executive Director of the Center for Chaplaincy, Liberty University Rawlings School of Divinity Online (July 2014) http://www.liberty.edu/divinity/index.cfm?PID=32452 (accessed April 2016).

36 See Dr. Tawfik Hamid’s process of radicalization at Inside Jihad http://www.tawfikhamid.com/.

37 Annually, NCMAF holds a conference in Washington, DC in conjunction with the AFCB’s annual meeting with Endorsers. The AFCB meeting with endorsers includes speeches by the Chiefs of Chaplains and information briefs by the respective Personnel Directors. Those who have attended these meetings through the years express “very little changes.” And yet, much has changed religiously speaking, in our country and therefore in the military. From 2007 to 2014, Christians in America dropped from 78% to 70%. See “America’s Changing Religious Landscape,” Pew Research Online (May 12, 2015) http://www.pewforum.org/religious-landscape-study/. The drop was mostly due to a decline in mainline Protestants and Catholics. During the same period, non-affiliated or “nones” increased as well as those who said they were of other religions. The religious demographic in the military reflects these changes. Atheist organizations such as the Military Association of Atheists and Free Thinkers have increasingly challenged Department of Defense in regards to religious liberties. Since 2004, there have been over 40 different cases where religious expression has been questioned in the military. See Perkins, Tony, “A Clear and Present Danger: The Threat to Religious Liberty in the Military,” Family Research Council, Washington D.C., June 16, 2015.

38 See listing of current Endorsers at OSD MRA MPP: http://prhome.defense.gov/MRA/MPP/AFCB/Endorsements.aspx.