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MCRP 6-12C

 The Commander's Handbook

for Religious Ministry Support 

PCN 144 000090 00
To Our Readers

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Unless otherwise itated, whenever the masculine gender

Is used, both men and women are included.
DEPARTMENT OF THE NAVY

Headquarters United States Marine Corps

Washington, D.C. 20380-1775

5 January 2004

FOREWORD

Successful commanders have discovered that effective use of their

Religious Ministry Teams (RMTs) has a positive impact on readiness, moral, and family support issues. They also understand that an

effective Command Religious Program (CRP) and the spiritual care

that chaplains provide are irreplaceable on the battlefield.

Marine Corps Reference Publication (MCRP) 6-12C, The Commander 's Handbook for Religious Ministry Support, is a commonsense guide designed for field grade commanders to help facilitate

their CRP and to empower their chaplains and RMTs. As a part of the

Marine Corps Religious Ministry family of publications, it sunimarizes infonnation contained in Marine Corps Warfighting Publication

(MCWP) 6-12, Religious Ministry Support in the U.S. Marine Corps,

which is crucial for commanders to become leaders in their CRP.

I commend this publication to all commanders to better use their

CRP and to train Navy chaplains for responsible positions in the

operating forces.LT/L4 EDWAR1AONJ/

Lieutenant General, U.S. M€ Corps

Commanding Gei1

Marine Corps Combat Development Command

Publication Control Number 144 000090 00

Distribution Statement A: Approved for public release; distribution is unlimited.

PREFACE

The Commander's Handbook for Religious Ministry Support is a

guide for all Marine commanders, especially those with chaplains

assigned to their units. Navy chaplains have been directly assigned

to Marine units since World War I, and have proudly and humbly

provided pastoral care to Marines from Belleau Wood to Baghdad,

and are honored to be the primary pastoral care providers to the

Nation's premiere warriors and their families. Federal law protects

the right of all Servicemembers to practice their faith within the

context of military life, culture, and operations. The facilitation of

religion within Marine units is the responsibility of the Marine

commander, not the chaplain. Therefore, this handbook is offered

as a guide and template for the facilitation of the free exercise of

religion within Marine units. This publication lists the essential elements of any effective Command Religious Program. While this

text does not pretend to be an exhaustive study of Religious Ministry Support in the Marine Corps, it is offered as a foundational document and it may be used to facilitate constructive discussion and

the establishment of operational expectations for ministry for both

the commander and his/her chaplain. It may also be used to evaluate

the chaplain's effectiveness in meeting the spiritual, moral, and

familial needs that supervisory chaplains serving at the major subordinate command, Marine expeditionary force, Marine Corps

forces, and in the Office of the Chaplain of the Marine Corps stand

ready to assist you in your critical leadership responsibilities.

ROBERT F. BURT LOWS V. IASIELLO

Rear Admiral, Chaplain Corps Rear Admiral, Chaplain Corps

U.S. Navy U.S. Navy

Deputy Chief of Navy Chaplains Chief of Navy Chaplains

Chaplain of the Marine Corps

The Commander's Handbook

For Religious Ministry Support

Table of Contents

Chapter 1. Spirituality and Warfare

Spiritual Readiness

Moral Courage

1—1 1-3

Chapter 2. Your Command Religious Program

Part of the Command Climate

What the Chaplain Can Do

Family Readiness

What the Chaplain Cannot Do

What the Command Religious Program Needs

fromtheCommander 2-12

Chapter 3. The Religious Ministry Team

Chaplain Skills: Functions and Tasks

Marine Skills: An Expeditionary Ministry.

Mindset

RMT in Combat

Preventing Combat Stress

Managing the Chaplain and RP

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3-3

3-4

3-5

3-7

3-10

Chapter 4. The Chaplain as Command Advisor

Developing the Chaplain as a Command Advisor 4-4

V

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Chapter 5. Accommodation Issues

and Frequently Asked Questions

Accommodations 5-2

Frequently Asked Questions 5-3

Appendices

Appendix A. Glossary A-i

Appendix B. References B-i

Appendix C. Notes C-i

VI
Chapter 1

Spirituality and Warfare

There are only two forces in the world, the sword and the spirit. In

the long run the sword will always be conquered by the spirit.

—Napoleon Bonaparte

Lieutenant Colonel Ray Murray commanded the 5th Marines at the

Chosin Reservoir. Reflecting on leadership during the fighting

withdrawal from this hellish deathtrap he said, "I personally felt in a

state of shock, the kind of shock one gets from some great personal

tragedy, the sudden loss of someone close. My first fight was within

myself. I had to rebuild that emptiness of spirit."

The rebuilding that Lieutenant Colonel Murray refers to is replenishing the spirit. He was referring to his own spiritual life and how

important it is to keep that aspect of our life intact in spite of the

chaos that surrounds us. We call that spiritual readiness. This chapter will address spiritual readiness and what ithas to offer Marines.

Spiritual Readiness

Spirituality begins when a person searches for religious faith. Paradoxically, spirituality is a private matter acted out in a public way.

Spiritual readiness renders a Marine capable of coping with any crisis.

It is inner self that is tough without being cold. Spiritual readiness is

the quality of a Marine's inner self that distinguishes between courage

and recklessness. it is an aspect of leadership that is as important as

physical readiness or training. Spiritual readiness is the bedrock upon

which the concepts of honor, courage, and commitment are built.
MCRP 6-12C

In combat, the words "honor, courage, and commitment," are more

than a slogan. They are the ideals by which we live and die. To hope

when all seems hopeless, to fight on when all seems lost, these are

the attributes of the spiritually ready. Only the spiritually ready have

the moral courage to persevere in the face of overwhelming odds.

Spirituality is developed in pain and forged in adversity. A person

who has lived a sheltered life generally lacks spiritual depth. The

term "spirituality" is frequently used but is hard to define. Spirituality

is an intangible part of life, very important but difficult to pin down.

Some Marines will come to the battlefield with spirituality they

developed in a religious upbringing. Some will find their faith reinforced, others will find their faith tested to the breaking point. Some

Marines will develop a "battlefield spirituality" that is similar to the

coping skills of combat veterans of every war. The adage "religion is

for people who don't want to go to hell, spirituality is for people who

have already been" finds resonance with some Marines who have

experienced a difficult past and are living a painful present.

Drawing on internal resources under hellish circumstances is the

connection between spirituality and warfare. The Crucible was

developed to push recruits to the lowest depth in order to glimpse

the depravations of combat conditions. The Crucible helps recruits

realize they will need inner resources to cope with combat. Warfare

is extremely stressful for those going through it, and it leaves painful

memories in its wake. Combat and its threat of death have a spiritual

nature that leaves those who experience it, as Oliver Wendell

Homes described, "touched by fire." But warfare can also be spiritually damaging. Eugene Sledge, a World War II Marine mortarman,

entitled his book about his experience in the Pacific campaigns,

With the Old Breed at Peleliu and Okinawa.2 In it he describes

island combat with all the stress and horror that he can convey.

Sledge quotes Siegfried Sassoon, a poet and World War I British

infantry officer, who returned flm the war and penned this verse:

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For Religious Ministry Support

You smug-faced crowds with kindling eye

Who cheer when soldier lads march by,

Sneak home and pray you'll never know

The hell where youth and laughter go.

Moral Courage

Sledge also relates an incident from the landing on Peleliu. Peleliu

was his first battle, and after several days Sledge was, by his own

account, so brutalized by what he had seen that other Marines abusing Japanese corpses no longer bothered him.

I noticed gold teeth glistening brightly between the lips of severe! of the dead Japanese

lying around us. Haivesting gold teeth was one facet of stripping enemy dead that!

hadn? practiced so far. But stopping beside a cot pse with a parlicularly tempting number of shining crowns, I took out my kabar and bent over to make the exractions.

A hand grasped me by the shoulder, and I straightened up to see who it was. 'tMiat are

you gonna do, Sledgehammer? asked Doc Caswell. His expression was a mix of sadness and reproach as he looked at me.

'Just thought i'd collect some gold teeth,'! replied.

'Don't do it'

'W?ynot, Doc?

'You donT want to do that sort of thing. What would your folks think if they knew?'

'Well, my dad's a doctor, andi bet he'd think it was kinda interesting,'! replied, bending down to resume my task.

'No! The ge,ms, Sledgehammer! You might get germs from them.'

I stopped and looked inquiringly at Doc and said, 'Germs? Gosh, I never thought of

that.'

Yeah, you got to be careful about germs around all these dead Nips, you know,' he

said vehemently.

'We!!, then, I guess I'd better just cut off the insignia on his collar and leave his nasty

teeth alone. You think that safe, Doc?'

'I guess so,'he replied with an approving nod.

Reflecting on this episode after the war, I realized that Doc Caswell didn't really have

germs in mind. He was a good friend and a fine, genuine person whose sensitivity

hadn't been crushed out by the war. He was merely trying to help me retain some of

mine and not become completely callous and harsh.3

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MCRP 6-12C

This story illustrated spiritual readiness. The company corpsman

retained his spiritual readiness and with it his moral courage. He

was able to pull the young Marine back from committing an act

that would have haunted him for years.

Spiritual readiness is an elusive quality but still real. Spiritual readiness is a force multiplier and is the foundation of moral courage.

Moral courage for Marines comes from accepting two truths. The

first is that some things are right and we must do these things, no

matter what the cost. The second is that some things are wrong and

we should never permit them, no matter what the ciivumstances.

These two truths may seem simplistic and so obvious as to appear

foolish. Not so. The boot camp emphasis on core values speaks

clearly to a generation that has grown up without moral absolutes.

Many of our young Marines grew up without the structure of

accountability from home, school or religion. The idea and teaching of Core Values seeks to fill a void that many Marines were not

provided with in early development. After they leave the structure

of boot camp and their drill instructor, they need to see core values

constantly played out in living examples by their chain of command. This is easier said than done. To live out Core Values within

a command requires the commander to exercise courage, insight,

and compassion. Done well, such a command will be renowned for

its climate of integrity, justice, ethics, and esprit de corps.4

Among other things, moral courage gives Marines the strength to

put the horrors of the battlefield in proper prospective. General

Robert E. Lee's statement, "It is well that war is so terrible, or we

may grow too fond of it," is an example of a moral man wrestling

with a paradox: the joy of victory versus the horror of a battlefield.

Another kind of moral courage is illustrated by this story from

World War II. During the Battle of Bastogne, an entire Army

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Division lay under siege. Lieutenant Colonel (later General and

Army Chief of Staff) Creighton Abrams chose to disobey his

orders concerning his supporting role in the rescue when he saw

an opportunity to charge straight into Bastogne and break the

siege. His Army Commander, General George Patton, noted that

not many commanders have that kind of moral courage.5

Moral courage gives us the ability to act rightly in a world that is

not right. It gives one the ability to act humanely in the midst of

inhumanity. While the traits of moral courage and spiritual readiness mean many things to many people, Marines in combat have

their own definitions: first, warfare contains unforgettable misery; second, the demands of duty outweigh comfort. Accepting

these personal sacrifices as a choice made freely, even while suffering the consequences, is a mark of spiritual readiness. Marines

who cannot admit the burden of duty or the spiritual battering

they receive in combat are more likely to break dowi than

Marines who have realistic expectations.

While no one can be made completely ready for combat, there are

some hallmarks of Marines who are spiritually ready to—

• Self-motivate. • Persist against frustration.

• Take responsibility.

• Delay gratification.

• Remain humble. • Stay dedicated to duty.

• Empathize. • Control impulse. • Hope.6

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A Vietnam veteran who experienced trauma was able to fmd

strength because he was spiritually rdy:

On the 19th of May, I was shot in the leg and chest. My company was al/pinned down by mortar tire. When the men were

able to come out to get me, M'o men lay next to me dead and

the other had lostan ear. / had been hit 11 more times.

I think that 99 percent of man's prayer is an unconscious act.

As far as my own prayer, up until that day in May, I know in my

heart Ijust went through the steps on the outside. But as I lay

there that day and felt the warm blood of life flow from my body,

I began to pray to God for the very first time. I spoke to God and

felt Him around me. I told him (the chaplain) I knew the Lord

was with me, and He would protect me fmm then on.

—Sgt Stephen M. MaIley USMC7

The following chapters are a guide to getting your conimandspiritually ready for warfare.

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Chapter 2

Your Command Religious Program

A leader is a dealer in hope.

—Napoleon Bonaparte

The church for the Shanghai-based Fourth Marines operated from

whatever movie theater the chaplain could secure. On Christmas Day

1932, the 4th Marines church remembered the children in the Russian

Refugee School and in the China Christian Day Nursery. Marines

brought over 1,000 presents to the church. Two Christmas trees stood

in the lobby of the Cathay Theater, aglow with lights and resplendent

with toys, dolls, and varied-colored decorations.8

Part of the Command Climate

Marine Corps Order (MCO) 1730.6D, Command Religious Programs in the Marine Corps, states "Commanders are responsible for

establishing and maintaining a Command Religious Program (CRP)

which supports the free exercise of religion as set forth in Secretary

of the Navy Instniction(SECNAVINST) 1730.7B, Religious Ministry Support within the Department of the Naiy (DON). Commands

shall include the CRP as an integral and essential element of their

administrative, planning, programming, and budgeting activities."

Often times commanders think of the CRP as only affecting the chaplain and the Marines who go to church. The CRP is more than that; it

is a caretaker and truth-teller with regard to a command's spiritual

readiness. The chaplain is a subordinate player in the CRP. The principal agent is the commander. All the leaders in the command have a
MCRP 6-12C

part to play in spiritual readiness. A commander can assess the

command's spiritual readiness by answering these questions:

• How many nonjudicial punishments (NJPs) are you holding?

• How often does your unit show up on the blotter?

• How many pre-end of active service (EAS) separations are

pending?

• Who is reenlisting? Who is getting out?

• What is attendance like when the key volunteers hold a meeting? Why?

We do not live in a zero-defect world. There are no zero-defect

commands. Even the best commands will have Marines who are

immature and their trials and tribulations will consume your time

and patience. Other Marines are just not prepared for life in the

Corps. If some indicators listed above are blatant, the CRP may

be able to help.

MCO 1 730.6D states that the CRP include "Programs of instruction and other activities that provide family team building enrichment, marriage preparation, moral and ethical development, and

suicide awareness from a religious perspective." In most commands, the chaplain is deeply involved in all of these things and

more; however, Marine leaders are not always personally

involved in these programs. However, when the commander

becomes involved, it usually catches the unit's attention. For

example: a commander and his wife attended the on-base marriag enrichment training. They spent 2 days in civilian clothes,

listened to the material, and then joined in on the discussions

along with younger attendees. This commander shared what he

got out of the training at the next staff meeting and at the next

new-join brief. The next month that unit's attendance at the mar2-2
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For Religious Ministry Support

riage enrichment seminar tripled. The Marines who would have

refused to go because they believed that attendance at such an

event signaled that their marriage was in trouble, overcame their

reservations and signed up. This created a ripple effect and within

6 months nearly the entire command had attended the marriage

enrichment seminar. The command's chaplain noticed a measurable drop in "crisis" marriage counseling.

Thus, leadership has a human face. Sometimes the only human

face a junior Marine sees within "the system" is the chaplain.

While the chaplain may try to be a friend, he is not the leader.

Examples abound of leadership with a human face in evely

Marine Corps unit, but they are discreet and easy to miss.

Another example of putting a human face on leadership is that of

the staff noncommissioned officer (SNCO) who, while giving a

junior Marine a "page Il," revealed that early on he had a few

"Page 1 Is" himself, along with an NiP. These events didn't end

his life or his career, but in fact served to give him the wake-upcall he needed to get on with life. In a moment, the SNCO went

from being just another "lifer" to a true role model. Instead of losing respect for telling about his mistakes, the SNCO gained

respect in the young Marines eyes. His seniors weren't perfect;

their growing up in the Marines had included some bumps and

scrapes. Seeing this, the junior Marine could view the "page 11"

as the wake-up-call he needed to move on.

Consider the colonel (a group commander) who concluded an

officer professional military education (PME) by telling a story

about how he had put in a resignation letter as a captain. Dissatisfied in his unit and the Marine Corps, he decided it was time to

move on. With his discharge date approaching, he had a chance

conversation with a general officer he respected that caused him to.

change his mind. When asked why he was leaving, the young

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MCRP 6-12C

captain told the general that he was tired of being in an outfit that

cared more about looking good than being good. Instead of being

offended, the general responded by asking him to stay on active

duty because the Marines needed more officers with that kind of

passion, not less. If the captain stayed, he could help turn the problem around. The group commander then went on to explain how

he processed the decision to leave and balanced it against the decision to stay and serve. The junior officers in the command were

intrigued by this talk in much the same way the junior Marine was

in the previous story. Their seniors had also been disappointed

with no-liberty deployments and stubborn monitors. But they had

made a choice to withstand the disappointment in the short run to

enjoy a profession what was satisfying in the long run.

What has this got to do with the CRP? Everyday your chaplain.

talks to Marines who are fed up with the Corps. They will tell the

chaplain things they would never tell their chain of command.

While the chaplain cannot break confidence by telling the stories

he hears, the chaplain can talk to the commander about some of

the themes or situations he is hearing. This provides the commander with information from within his command that he can't

get anywhere else.

All of this illustrates the need for the commander to listen to the

chaplain. It is also as important for the chaplain to spend time

with the commander and the staff. Civilian ministry has no position that prepares a minister to be a military chaplain. For this

reason, allowing the chaplain to take part in staff discussions and

planning is a valuable part of his orientation to the Marine Corps.

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What the Chaplain Can Do

The following describes the most typical functions of your chaplain; not an inclusive list of everything your chaplain does on a

daily, weekly or occasional basis.

Pastoral Counseling

The typical chaplain sewing with the Marines spends the majority of his time performing pastoral counseling. The reasons for

this are that the majority of the command is comprised of young

people who are away from home and now learning from painful

experiences. Many of them have never handled their own

finances and may be newly married. Their problems are not

overtly religious, but they do have a spiritual dimension. They

need to talk to an adult they can- trust to care for them. This also

happens outside the military; many civilian ministers refer to this

type of nonreligious pastoral counseling as reparenting. On these

issues, most Marines feel more comfortable talking with their

chaplain than anyone else. While Marine Corps Community Services (MCCS) also offers counseling, the chaplain works to bring

religious faith into every counseling session. The topics in these

sessions range from homicide, suicide, and child abuse to

Marines who need to blow off some steam. While the command

benefits from its chaplain counseling, if the counseling load is

overwhelming, the other aspects of the chaplain's ministry will

suffer. The chaplain may need to refer Marines and their family

members to a health care provider but is reluctant to do this

because he feels he is letting the Marines down. In these eases,

the chaplain needs to remember to get out and spend time with

Marines who are happy with life and their careers. The chaplain

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MCRP 6-12C

needs to remember not to let the urgent outweigh the important

and to see and be seen by Marines who don't drop by his office.

Emergency Notifications

Chaplains take part in the casualty assistance calls officer (CACO)

process as described in MCO P3040.4D, Marine Corps Causaly

Procedures. The chaplain accompanies the CACO for initial notification for pastoral care and spiritual support. The chaplain is not

the CACO. The family may be able to accept comfort from the person who delivered the bail news, but not always.

Chaplains have also taken part in the delivery of American Red

Cross messages. As in the case of a CACO visit, after the officer

or SNCO makes the notification, the chaplain is available for pastoral care. Occasionally, the American Red Cross requests that a

chaplain deliver the news to the Marine personally. In these cases

the chaplain should make the notification along with other members of the chain of command, unless bringing the Marine and the

chaplain together is too time consuming and would interfere with

the Marine taking leave, etc.

Suicide Prevention and Awareness

Chaplains can provide suicide prevention and awareness workshops. A successful approach is to have medical and the chaplain

as a team. Each discipline can approach the subject from different

angles, medical and spiritual aspects. The chaplain is often the

command's first line of defense in suicide prevention. The

Marines are usually comfortable speaking with the chaplain and

trust his advice. Depression and thoughts of death have spiritual

and theological aspects that a chaplain can help the Marines sort

through. What typically happens is that a depressed young person

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is having adjustment problems and, for the first time in his life,

the idea of killing himself crosses his mind. Depressed and

scared, he turns to the chaplain. Usually after a few visits, the

Marine is adapting to his new setting and is handling stress better.

However, if the Marine will not make a pact to live (a promise

not to harm himself) or is acting too depressed to be alone, the

chaplain will have the Marine taken to medical.

NOTE: If the leader sees a Marine acting depressed or

Out of character, and the Marine either cannot respond

or gives inappropriate answers to questions, the leader

should take the Marine directly to medical to be seen by a

medical officer. The escort Marine should expect to stay

with him until relieved. The chaplain does not need to be

the middleman in these cases.

Memorial Services and Funerals

No occasion other than combat requires more from the commander and the chaplain than how they conduct themselves after

the death of one of their Marines. The Marines are looking for

leadership, reassurance, and closure. This publication cannot contain all the lessons learned from memorial services and funerals;

the following are the most important.

The commander and the chaplain should meet and have the service

scripted out at least 2 days ahead of time. If your command has

standing operating procedures for these services, get a copy and

review it. If the chaplain needs a few hands to help square away the

chapel before and aft, make sure he gets some of your best. If the

chaplain has never done this type of service with the Marines, get

him to call his supervisor chaplain for some pointers.

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The Marines will be paying very close attention to the service.

Most of the seats in the chapel will be filled with first-term

Marines who have come to pay respects to another first-term

Marine. The care, concern, and pride displayed by the commander and the chaplain to the deceased and his family will

remind the Marines that they are in a brotherhood.

Religious Services

As a result of Chaplain Corps policy, chaplains assigned to the

base handle all on-base services. The majority of chaplains sewing in the operating forces only hold services when they are in the

field. Services in the field should be held on Sunday if operationally feasible. If not, then time should be allowed for the religious

ministry team (RMT) to set up church and the word to get out so

Marines can attend. In a spiritual sense, services in the field gives

the chaplain a chance to practice preventative maintenance vice

repair. Done well, a field service is a joyful experience. For some

attendees, it could be theft first church service.

Humanitarian Transfers and Hardship Discharges

Chaplains are not the official starting point in this process, but

can assist in requesting humanitarian transfers and hardship discharges. This assistance is not intended to relieve the chain of

command of its responsibilities. Too many times when a Marine

asks his leader about one of these administrative actions, the

leader replies, "Go see the chaplain." Every Marine should be

interviewed by his noncommissioned officer (NCO), SNCO, and

platoon commander. There are two reasons for this: first, the

Marine needs to know that his chain of command is interested in

his problems; second, in leadership development, the sooner that

the NCOs and lieutenants grasp an understanding of the docu2-8
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mentation process, MCOs, etc., the better. They will be deeply

involved in these administrative actions when they become senior

Marines and they need to learn procedures. Chaplains can help

both the Marine and the chain of command as a resource.

These two administrative actions—humanitarian transfer and

hardship discharges—can be the most rewarding and most frustrating things the chaplain deals with. It can be rewarding when

there is a true need and the chaplain helps facilitate the action. It

can also be rewarding when the chaplain helps the individual with

the problem fmd a solution that negates a transfer or discharge.

The frustrating part is when an individual fabricates a problem or

aggravates a situation to get a transfer or discharge. In either case,

in order to be effective, the chaplain should first get the individual to sign a release of confidentially. This is so the chaplain can

speak freely, yet discretely, to the chain of command about the

Marine and his issues.

Family Readiness

Premarital Preparation

Chaplains conduct premarital counseling and preparation based

on their experience and faith group requirements. Every Marine

base chapel program has some type of premarital class. Many

commanders offerenticements, such as Fridays off for the young

Marines to attend premarital classes. The program that Navy

chaplains employ as both marital and premarital counseling is the

Prevention and Relationship Enhancement Program (PREP).

PREP is based on 20 years of research by the University of Colorado on what makes marriages last. PREP is designed for married

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couples who want to communicate better but it is also outstanding

for engaged couples who are serious .about premarital preparation. MCCS offers other types of premarital counseling such as

budgeting, etc.

Marriage Counseling

In some commands, marriage counseling can easily become the

chaplain's most time-consuming task. Since chaplains are compassionate people by nature and want to help, it can become easy

for them to become almost ifill time marriage counselors. As a

commander you cannot allow this to happen. If the chaplain is

spending more than 50 percent of his/her day counseling for a

prolonged period, something is wrong. If a couple still needs

counseling after two or three visits, unless the couple and the

chaplain believe they are making real progress, the couple should

be referred to a professional counselor.

While MCCS performs marriage counseling, many couples have

found a 48-hour marriage enrichment weekend with the Chaplains Religious Enrichment Development Operation (CREDO)

enhanced their marriages. CREDO is availabnle at or near all

major bases.

Family Violence lnterventioniFamily Advocacy

Chaplains are often the first resource in family violence. Their

actions can range from encouraging offenders to seek assistance

through self-referral to assisting a non-military spouse and chilthen into a shelter or returning to their home of record.

The professional and legal requirements of maintaining the seal

of privileged communication in such circumstances are the basis

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for the Marine Corps policy that prevents chaplains from serving

as a command's family advocacy point of contact, program manager or program official.

The commander needs to recognize that when chaplains are used

as a resource in family violence, this often creates a dilemma for

the chaplain. When the episode is reported to the chaplain in a

setting of privileged communication, the chaplain can urge the

person, be they victim or victimizer, to go forward and get appropriate help. But the chaplain can only urge or encourage the

appropriate action; the chaplain cannot be the person who reports

to the authorities.

What the Chaplain Cannot Do

The following feats are examples of what chaplains are sometimes

asked to help with. While a chaplain might be able to assist or offer

sage advice, the following are not within the scope of ministry: • Chaplains cannot obtain special consideration for moving into

military housing. • Chaplains cannot obtain special medical care or privileges. • Chaplains cannot provide immediate financial aid or food.

Chaplains can steer those in need toward Navy and Marine

Corps Relief or another charity. • Chaplains should not be asked to use influence to change

orders or sway monitors. • Chaplains are prohibited from leading a fund drive or handling money.

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MCRP 6-12C

What the Command Religious

Program Needs from the Commander

Supplies

Marine Corps Reference Publications (MCRP) 6-12k Religious

Ministry Team Handbook1 goes into detail about RMT supplies.

The RMT mount-out box is an inspection item for the commandbig general's readiness inspection (CGRI). However the mountout box is not included in the table of equipment, nor does it have

a table of authorized material control number assigned. Your

chaplain, with the advice of the major subordinate command

(MSC) chaplain, will have no problem keeping it stocked in ganison. In a combat zone, however, the religious supplies go fast. The

RMT may need some assistance from the 5-4 in getting resupply

from the "God Block" on Military Sealift Command ships or from

continental United States to the front.

Training

Your chaplain needs to keep his ministry skills cunent. The Navy

Chaplain Corps offers annual training called Professional Development Training Course (PDTC) that is held aboard the major

Marine and Navy bases. The topics change every year and your

chaplain is required to go unless he is deployed. The Navy Chaplain Corps also hosts workshops usually lasting a day or two that

are conducted at major bases. These have relevant topics that will

help your chaplain perform ministry in his unit. The chaplain also

has to stay in touch with his endorsing agent. This is the representative from religious body that has accredited him to the military

ministry. He may be required to go on retreats or conferences.

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Chapter 3

The Religious Ministry Team

Even though I walk through the valley of the shadow of death, /

will fear no evil, for you are with me; your rod and your staff they

comfort me.

—Psalm 23

Enlisted Marines assigned to chaplains at Khe Sanh suffered great

losses. In addition to Private First Class (PFC) Alexander Chin

who was killed along with Chaplain Brett, Chaplain Hampton lost

his clerk, and Chaplain Stubbe, who was without a clerk at the

beginning of the battle, had PFC Spicer transferred to him.

Spicer, a mild-mannered and caring person, frequently threw himself over the bodies of causalities during incoming, and during

one evacuation of wounded, was fatally wounded.9

Chaplain Skills: Functions and Tasks

The Chaplain Corps has instituted a program called Standards for

Ministry. This does not mean that every chaplain's ministry will

look the same. It simply means that just as every Basic School graduate has a skill set they can draw from, Navy chaplains—whether

Protestant, Catholic, Jewish or Muslim—all have a skill set that

they can perform from. The Standards for Ministry have been broken down into functions and tasks. MCRP 6-1 2A details each function and describes the embedded tasks. Following are the six

functions with a brief summation of the tasks.
MCRP 6-12C

Command Advisory

Advise the command on moral, ethical, cultural, and religious

issues. (See chapter 4.)

Religious Ministry and Accommodation

Assess, identify, and research command religious faith group

requirements. Develop programs to facilitate individual and

group religious expression and accommodation. (See chapter 5.)

Outreach

Develop, plan, and coordinate for religious ministries programs

and spiritual growth programs.

Pastoral Care

Provide pastoral counseling, crisis prevention, spiritual direction,

mentoring, and pastoral support for ceremonies.

Training and Education

Provide command-wide education and training from a religious

perspective on ethics, cross-cultural issues, relational and life skills,

personal and spiritual readiness, suicide prevention, domestic violence, moral issues, and religious education.

Supervisory and Management

Plan and provide for the professional development of all assigned

personnel.

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Marine Skills: An Expeditionary Ministry

By Marine Corps policy and doctrine, the chaplain and the Religious Program Specialist (RP) work together as an RMT. Unless

RMT members had prior Marine tours, they will need orientation

from the commander and staff. Entry-level training for chaplains

and RPs takes place at the Chaplain and RP Expeditionary Skills

Training (CREST) course at Camp Lejeune, NC. Once assigned to

a unit in the Marine operating forces, the RMT needs to keep building on the foundation of these core field skills for the remainder of

their tour. The RMT should accompany the command to the field.

If an element of the command, such as a company, is spending a

week in the field, the battalion RMT should spend a day and night

with them. The RMT needs to stay current with how the Marines

are trained and to interact with them.

As a noncombatant, the chaplain is prohibited from carrying a

weapon. (SECNAVINST 1730.7) The RP is a combatant and

should be as qualified with his/her issued weapon as any Marine.

(MCO 3574.2J, Entry Level and Sustainment Level Marksmanship Training with the M16A2 Service Rifle and M9 Service Pistol) In several instances, RPs have locked and loaded and taken

defensive positions alongside the Marines.

For chaplains, taking water survival classes and going to the

nuclear, biological, and chemical (NBC) chamber do more than

teach survival skills. Many positive ministry opportunities occur

after Marines witness their chaplain struggling alongside them.

In the past, RPs serving with Marines focused on force protection

for the chaplain alone. This is no longer true. The RP should be

used in positions consistent with rank and experience. While it

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MCRP 6-12C

may take longer to train an RP3 to patrol the defensive perimeter

than an experienced corporal, RPs are combatants and can be

expected to impact in the unit's mission beyond what they do in

the RMT.

Mindset

As per basis skills training, the commander should expect that the

RMT will perform Marine Corps Common Skills better than a

new recruit; however, the RMT members are not infantrymen.

The RMT needs help and advice from the commander in developing an expeditionary mindset. The RMT must always be deployment ready materially, administratively, and mentally. The

supervisor chaplain (division, wing, force service support group)

and the inspection system in place is adequate to ensure that the

RMT's materials are deployment ready. But only the commander

and his staff, executive officer, S-3, sergeant major, etc., can give

the RMT the situational awareness needed to function in a real

world contingency. If the command is deployed and then folded

into a Marine expeditionary brigade, division, joint task force,

etc., the RMT will have ministry functions beyond the team's

parent command.

When deployed to an area of operations (AO) the RMT will

likely be tasked to provide ministry in a joint, interagency, and

perhaps multinational environment. The RMT needs to know

how to effectively balance requests for services and communicate

with their parent command if they move around the AO. The

chaplain should brief the commander daily on what the RMT is

doing inside and outside the command's lifelines.

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The ntdset for ministry in an expeditionary environment is one

that is: • Interoperable. • Flexible.

• Capable of operating effectively in uncertainty.

• With complementary capabilities.

• An art, not a science.

RMT in Combat

The following section pertains to the entire Marine expeditionary

force (MEF). However, it is of particulate relevance to the ground

combat element. While it is impossible to cover every circumstance in combat, the following serves as basis for deploying the

RMT in combat.

In either the offensive or defensive, chaplains provide theft commanders with verbal updates whenever possible, keeping them

infonned of the RMT's location, communication, transportation

plans, and concerns.

Offensive

When possible, the RMT should stay between the company

officer's command post and the casualty collection point so the

RMT can keep up with the tempo of the assault and, if there are

casualties, minister to the wounded. The chaplain should maintain a ministry of presence, seeing as many as possible, but realizing that the RMT cannot be everywhere at once. Ministry in this

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MCRP 6.12C

setting is not the time to hold a fonnal divine service; the chaplain

will mostly be offering words of encouragement and prayers. If

there are reconnaissance or security forces going out, the chaplain

will be available to be with them before they step off. The RMT

should not hover around the commander, but be easily located

and accessible.

Defensive

If the unit is dug in and not taking casualties, the RMT should

move from unit to unit providing ministry of presence, taking

meals, spending the night, etc. If the command is taking casualties, the RMT should stay at the casualty collection point or battalion aid station and provide ministry to the wounded.

Actions Below the Battalion Level

When combat actions are below the battalion level, how to best

deploy and employ the chaplain is an issue. For the chaplain to

experience a patrol would give him valuable insight to what the

Marines experience. However, when the chaplain is out operating with a company or a platoon, he is not available for the rest

of the battalion.

When Lieutenant Colonel Hal Moore led the 1st Battalion, 7th

Cavalry (1/7) into Vietnam's Ta Drang Valley in November 1965,

he made a deliberate decision to leave the battalion chaplain back

at the base camp. His reasoning was that since he only had one

chaplain, the medical evacuation patients needed him more than

the troops in battle. This may have been tnie, but was the effect of

that decision that the chaplain became an "outsider" because he

wasn't there? While few battalions will be in an action as violent

and prolonged as 1/7, the commander and the chaplain should

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have an understanding that includes the chaplain going out on

some patrols, but knowing there will be times the chaplain may

be left in the rear.

Military Operations Other Than War

Military operations other than war (MOOTW) presents opportunities for the chaplain to support the mission in ways that are

vastly different than being in combat. This issue is addressed in

chapter 4 and also in MCWP 3-33.1, MAGTF Civil-Militaty

Operations. During MOOTW there might be situations where

your Marines are in condition 2 and the chaplain is defusing a situation with some of the nationals.

Preventing Combat Stress

Combat stress is the mental, emotional or physical tension, strain

or distress resulting from exposure to combat and combat-related

conditions. An example of combat-related conditions would

include a MOOTW that involved Marines seeing civilian casualties, a stressful noncombatant evacuation order, etc. Not all combat stress involves actual combat. Historically, rates of combat

stress casualties vary greatly, with higher ratios during lengthy

periods of intense combat. On Okinawa in 1945, during one peak

month of battle, the combat stress casualties among Marines were

reported as high as one for every two wounded in action. (MCRP

6-1 1C, Combat Stress)

After an engagement, there will be Marines looking for answers.

Many Marines who have never given faith, religion or the meaning of life a second thought will want to talk to the chaplain.

Grief, anger, and fear are among the emotions combat veterans

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MCRP 6-12C

experience. In order to be effective across the entire command,

the RMT will practice a type of triage, just as medical does. This

is where a seasoned RMT that both knows the Marines and is

known by them is very valuable. Some Marines need to see the

chaplain right away; others can afford to wait. Only an RMT that

is active in the life of the command knows the difference.

The chaplain will provide pastoral care to the Marines. M with any

traumatic situation, needs will be different. Some Marines will

need rest, a hot meal, and a prayer or words of encouragement.

Other Marines will need a critical event debriefmg as outlined in

MCRP 6-1 lC. The key for the entire chain of command is to know

their Marines and to be alert for any sudden, persistent or progressive change in their behavior. The small-unit leader can usually

determine if the individual is not performing his duties normally,

not taking care of himself, behaving in an unusual fashion, etc.

A leader is not required to have the skills of a psychologist or chaplain. The same ability to observe behavior that applies in suicide

intervention applies to combat stress. The leader needs to encourage his Marines to talk about how they perceived an event, e.g., a

firefight. Merely talking about what happened can relieve combat

stress. In most cases, the young Marines will talk among themselves without any urging. The leader needs to be extraordinarily

aware how any of the new replacements, or anyone else who is not

apart of the group, or who has not found a buddy yet, is doing. The

chaplain will be able to meet with any Marine or group of Marines

to talk about what they are experiencing. It may be appropriate for

the chaplain to lead a discussion, a religious/memorial service, provide sacraments, etc. When it comes to healing the soul, the

Marines and chaplain should remember that working or praying

with someone after a horrific situation does not mean that the

Marine is now cured. The best outcome is that the events of combat

can be put into their proper perspective. Religion contains the

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power to heal the soul and help Marines cope with what they are

experiencing.

Combat stress is not abnormal. Typically, rest, hot food, a chance

to unwind, and the leader showing concern, will deffise most

combat stress. Sometimes the combat stress is so severe that the

Marine needs to be relieved from duty for a few days. In these

cases he should go no farther back than necessary. Depending

how the medical assets are deployed, the Marine might be seen at

the combat support staging area, the nearest Surgical Company,

or if necessary, back aboard ship. He may be given medication to

help him sleep and have the chance to talk to a member of the

mental health team. During this time he will not be treated like a

patient or a sick person, but reminded that he is still a Marine and

a warfighter. If treated near theft units, 65 to 85 percent of combat

stress casualties return to duty in 1 to 3 days. The more quickly

those with mild combat stress are returned to full duty, the less

likely they will have psychiatric problems later. About 15 to 20

percent more return to duty in 1 to 2 weeks. Only 5 to 10 percent

are sent home, and these usually have other problems in addition

to combat stress reactions. If evacuated, few combat stressed military members will return to duty. In fact, many are likely to be

permanently disabled.

Predeployment and Deployment Return and Reunion

Before deployment, the chaplain is just one member of the staff

that is helping the command get ready to deploy. Typically the

chaplain, the family readiness officer (FRO), and the sergeant

major may cover some of the same ground and have multiple visits with the same people. While most experienced chaplains could

give an entire predeployment brief themselves, they shouldn't.

The FRO, Navy and Marine Corps Relief Society representative,

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MCRP 6-12C

president of the key volunteers, etc., should all play a part. The

chaplain normally presents something about the importance of

communication, family dynamics, emotional cycle of deployment

and how to contact the base chaplains.

Return and reunion briefs are usually more meaningfbl. At a predeployment brief, many of the young Marines and their spouses

who are the most likely to have problems are the least likely to

pay attention or believe the topic applies to them. At the end of a

deployment, many young Marines are sadder but wiser and know

the material applies to them. If the deployment has included combat, there may be some Marines .who will display symptoms of

combat stress in the post-deployment stage. CREDO has developed a Mobile CREDO that is able to deploy to where you are.

The programs they offer include Warrior Transfonnation and

Operational Stress Control. The CREDO near your base offers

programs for spouses affected by deployment stress and Marines

returning from a hostile environment. Your chaplain can give you

an in-depth brief on the various programs CREDO offers.

Managing the Chaplain and RP

Unless the chaplain and RP have served with Marines before,

they will need some help learning the language and tempo of the

command. The Chaplain's School and a turnover can only do so

much to describe something that has to be experienced to be

understood. The best thing that can happen to a new chaplain is to

be oriented by the S-3, S-4, and sergeant major. Understanding

the operations, training, supply, and personnel aspects of the

command will assist the chaplain put it all in perspective. Every

effort the staff puts into helping raise the chaplain's staff skills

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will pay dividends later. Unlike any other new lieutenant, the

chaplains do not have a dedicated SNCO to train them.

The RP's situation is similar. Most want to be there and to make

a difference, but sometimes may need a little help fitting in.

Checking in with one of the SNCOs in administration and training, and attending all meetings that Marines of his pay grade are

involved in, are some ways that can bring and keep the RP current. An RP that is tuned into the enlisted network is helpful to

the chaplain and can solve problems before they become crises.

The majority of Navy chaplains and RPs serving with the Marine

Corps are there because they ask for that assignment. Most will

likely say theft time with Marines was one of the highpoints of

their service. For that reason you want them to get promoted.

They need fitness reports that are fair and career enhancing. This

topic is one of the biggest intraservice disconnects that Navy

chaplains face. The Navy fitness report system is suffering from

years of grade inflation. For this reason a report that a Marine

commander believes is fair and positive ends up being unhelpful.

If the commander wants a chaplain promoted, he should meet

with the supervisor chaplain (MEF, division, wing, group) and

talk about the report. The supervisor chaplain is likely more in

tune with the kind of report selection boards are looking for and

can help the commander write a good one.

Unfortunately, there are some chaplains and RPs serving with

Marines who are not up to the task. If it seems to be a case of a

chaplain who is a little slow coming online, a communication problem, or a personality clash, a counseling session with the commander, the chaplain and the supervisor chaplain may solve the

problem. If it is the RP who is having problems, a meeting with the

sergeant major and the senior RP may produce results. However, if

the problem is not one of orientation but rather one of attitude, the

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MCRP 6-12C

greatest service the commanders can perfonn for the Marine Corps

and the Department of the Navy is send them home—not back to

the Navy. If the chaplain or RP can't cut it with the Marines, the

Navy doesn't need them. There are other chaplains and Sailors who

are willing to serve.

If the commander, along with the senior Navy Chaplain who

works directly for the commanding general, believe that a chaplain is not fit for further service, there are two administrative

means of putting them out of the Navy.

First, both Department of Defense Instruction (DOD!) 1332.40,

Separation Procedures for Regular and Reserve Commission

Officers, and SECNAVINST 1920.6B, Administrative Separation

of Officers, outline a show-cause board. Second, Navy Militaiy

Persormel Command Manual (NAVPER) 1 5560D, Navy Military

Personnel Manual (MILPERSMAN) 1611-020, Officer Detachment for Cause (DFC), outlines how an officer is DFC. Understanding these administrative policies will guide the commander

in detaching an ineffective chaplain.

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Chapter 4

The Chaplain as Command Advisor

Never confuse the spirit of an army with its mood.10

—Gail von Clausewitz

The difficulty in distinguishing morale and mood presents significant challenges for the chaplain serving in his role as command advisor. The chaplain should be able to give the

commander intelligent feedback about how the Marines are

doing. For our purposes we will equate morale with esprit de

corps. It is possible for commands to have fine morale and be

in a bad mood. It is also possible for commands to be in a good

mood and have low morale. The following passage from

Eugene Sledge's With the Old Breed illustrates how difficult it

is to delineate mood from morale. The book recalls a situation

during the battle on Okinawa when Sledge's K Company was

on the march, battle-weary, hungiy, and wet.
MCRP 6-12C

As our column moved along the base of a road embankment on one oasion, a Marine

walking along the road above us carrying a field telephone and a small roll of wire shouted

down and asked for the identity of our unit. His buddy followed him along the road at a little

distance carrying a roll of wire. These men were dean-shaven and neat. They looked suspiciously like rear-echelon people to us.

'Hey, what outfit you guys in? shouted the first man up on the road.

'1</3/5,' I yelled.

His buddy behind him asked him, 'What outfit did he Say?

'KJ3/5, whatever the hell that means?

The effect on us was instant and dramatic. Men who had paid little attention to what

seemed a routine inquiry looked angrily up at the man. I flushed with anger. My unit and I

had been insulted. The mortamian next to me threw down his ammo bag and started up the

embankment.

'I'll show you what the hell it means, you rear-echelon sonofabitch! I'm gonna whip your

ass.'

I wasn't given to brawling. The Japanese provided me with all the excitement and fighting I

wanted, Bul I losI my head completely. I threw down my ammo bag and started up the

embankment. Other mortarmen started up, too.

'What s the dope? I heard a man back along the column shout.

'That rear-echelon bastard up there cussed K Company,' someone answered.

Immediately other Company K men started up the bank. The two men up on the road

looked utterly bewildered as they saw bearded, muddy Marine infantrymen cursing,

grounding their weapons, dropping their loads, and surging angrily up the embankment...

The two men on the wad had become frightened, and we saw them hustling along the

road to the rear. They looked back anxiously several times to see whether they were

being followed. We must have been an angry, menacing4oolcing bunch from their viewpoint. I suspect those two Marines knew the real meaning and essence of esprit de corps

after that experience.

This passage highlights a spirit and pride that is hard to measure in

peacetime metrics. It also highlights how hard it is to really read

what is going on in a unit unless you are a member of that unit.

Your chaplain should work to understand and read the mood and

morale of unit. But until he has lived and suffered with them, he

won't really know them well enough to be a true judge of how they

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are doing. The commander who is new, or taking command of a

new detachment of Marines is in the same situation. A battalion

commander may not know the morale or mood of one of his companies. But he can read the clues and, along with the chaplain and a

few other trusted agents, know enough about one of his units to

know if there is need for concern.

The principal service that a chaplain provides to a command is as

a religious leader; the principal service the chaplain provides to

an operational commander is as an advisor. Historically this role

has ranged from being one of the most valuable to being one of

the most misunderstood.

There are a multitude of reasons for this, but the major reason has

to do with the tension between the chaplain's ministerial calling

and his military calling. These two callings are not always a comfortable fit, and they shouldn't be.

Paradoxically, it is this tension that gives the chaplain value as an

advisor. The chaplain may see things differently, and the commander should encourage different perspectives. There will be

times the chaplain will be one of the consenting voices, and times

when he is one of the dissenting voices. Commanders should

know that consent does not equal loyalty and dissent does not

equal disloyalty. Winston Churchill once wrote to a colleague he

disagreed with on an issue; "Let us have differences, not misunderstandings."

The chaplain can be the most effective when he is an active team

member of the staff. By maintaining professional relationships

and liaison with other staff sections, and by participating in the

planning of all training, exercises, deployments, and special

events, the chaplain's situational awareness is an enhancement to

his dual role as advisor and ministiy leader.

4.3
MCRP 6-12C

Developing the Chaplain as a Command Advisor

There is no civilian ministry job that compares with military ministry. Although the Navy Chaplains School successfully transforms a

civilian minister into a military chaplain, the chaplain will still need

assistance and development. During the initial interview, the chaplain should be encouraged to become intimately involved in the

command. One of the chaplain's greatest assets, the absence of

command responsibilities, can allow him to relate to the Marines

on their terms, and at theft level of perspective. The chaplain will

hear or see things that other officers or the sergeant major may not

hear or see because of theft more formal relationship with the

troops. Thus, the chaplain may be capable of providing valuable

insight to the commander on the morale and welfare of his

Marines. To gain and maintain credibility as a viable part of the

command, the chaplain must be seen by the troops in his office, in

the field, and during athletic and command events. Chaplains must

be visible and approachable. New-join briefs and key volunteer

meetings are outstanding venues for the chaplain to meet Marines

and their families. As much as possible, the chaplain should

become familiar with the families of the Marines to assist with theft

problems, spiritual and personal needs. He should also regularly

visit Marines and theft family members who have been hospitalized or are sick in quarters.

Staff Skills

The chaplain is expected to perform as a staff officer. The fastest

and most common-sense approach is to ensure he is included in

staff meetings and planning sessions. If the staff and subordinate

commanders are planning a field exercise, the chaplain should be

included. When the chaplain gives a brief or produces a written

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document, expect it to be of the same quality you would expect for

any officer in the same grade. Most chaplains will not attend formal graduate level military education. Their staff knowledge will

come from your command and personal attention of your staff and

subordinate commanders.

Operational Skills

Command advisement at the operational level includes informing

a deployed command of religious and high holy days that will

affect Marines and foreign nationals in the AO. For example,

advising the command on special considerations that will apply if

the deployment takes place in a Muslim country during Ramadan.

The RMT will keep track of religious supplies and, when possible, arrange visits to local houses of worship to accommodate

various faith groups.

Ministry Skills

Chaplains can be effective counselors. Some chaplains have specialized training in drug and alcohol abuse, marriage counseling,

corrections, group problem solving, etc., but it is unrealistic to

expect all chaplains to have expertise in all of these special areas.

However, commanders expect chaplains to be qualified pastoral

counselors.

Commanders may ask the chaplain to describe the command's

morale. Assessing command morale is one of the most difficult

aspects of leadership. In normal garrison activities, boredom can

impact morale. In combat, understanding morale is paramount.

Chaplains are the commander's principal advisors regarding the

spiritual, moral, and ethical implication of command decisions. In

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MCRP 6-12C

some cases they may offer solutions that had not been considered,

such as in the following examples.

Example I

The commander was faced with an ethical dilemma. One of his

SWCOs had beaten up his live-in girlfriend. This SNCO was a

27-year Marine who was planning to retire in the next year. To

make matters worse, the girlfriend was a high level base

employee. To further complicate the issue, the beating occurred

on a weekend and, due to some back channel communications,

the commanding general knew of the incident before the commander. Before the commander even knew all the facts, he had

been told, "not to press the case, and let the command sergeant

major handle it." Troubled, he shared his dilemma with the

chaplain. They both agreed that while bringing the SNCO up on

charges was a distasteful duty, letting him get away with what

happened would give a green light to domestic violence and

make a mockery of good order and discipline.

Example 2

A popular Marine was killed in an auto accident shortly before his

discharge. He was a geographical bachelor, having moved his family back to his home of record a year before. During that year he

had gained a girlfriend, also a Marine. To make things worse, he

had told her he intended to divorce his wife and many her. He

informed his closest friends that this was a lie told to keep the girlfriend happy. The Marine was to be buried in his hometown on the

other side of the country. The girlfriend dropped a set of leave

papers and told her chain of command she intended to be at the

funeral and tell the wife the truth. She further stated that if her leave

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papers were denied she would take unauthorized absence (UA) and

contact the media.

The commander first denied her leave and looked into ways to

put her in pretrial confinement. However base legal nixed this

idea; she actually hadn't done anything and now denied ever saying anything about going UA. The entire chain of command

agreed that this was the worse dilemma they had ever seen. The

commander asked the chaplain to help mediate.

After several paintl hours of counseling and negotiating between

the commander, the sergeant major, and the Marine, a compromise

was struck. She would be allowed to attend the funeral, but under

no circumstances was she to speak to the wife or parents.

Cultural and Religious Issues External to the Command

When commands are deployed on foreign soil, religious practices of host nationals, indigenous persons, allied forces, and

enemy forces may impact on planning and execution of operations. While few chaplains are world religion experts, most will

have a religious/cultural insight that can aid the commander.

MCRP 6-12A, appendix B, is the Religious Area Survey. It can

be used to raise the chaplain's own situational awareness concerning the local religions and culture and advise the staff

accordingly. However, chaplains must be careful when providing information so as not to assume a position of intelligence

gathering and violate their status as a noncombatant.

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MCRP6-12C

Chaplains in MOO1W: Nongovernmental Organizations!

International Organizations

In recent years commanders have found chaplains to be excellent

liaisons with nongovernmental organizations (NGOs) and international organizations (lOs.) If the headquarters has a civil affairs

officer, he and the chaplain can be a great asset to the operation

by working together. However, if the operation involves a battalion landing team going ashore, for example, and the situation

requires interface with NGOs and lOs, the chaplain may be the

best officer to work with them. If the chaplain does meet with

NGOs and lOs, the commander needs to set the boundaries; for

example, the battalion can send up a working party to help repair

a school, but cannot provide any building supplies.

Chaplains have also provided valuable service in MOOTW by

acting as liaison with local religious leaders. In some parts of the

world, religious leaders are the true community leaders and their

cooperation is valuable to mission success.

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Chapter 5

Accommodation Issues and Frequently

Asked Questions

Treat people as if they were what they ought to be and you help

them to become what they are capable of being.

—Goethe

MCO 1 730.6D, paragraph c, states: "Whenever possible, accommodating individual religious beliefs and practices is encouraged.

However, the impact of accommodation must not adversely affect

military readiness, individual or unit readiness, unit cohesion,

health, safety, or good order and discipline." As MCRP 6-12A,

chapter 3, goes into greater detail about all aspects of accommodation, this chapter will not repeat that information. For most bases,

stations, and commands within the Marine Corps, accommodating

traditional religions in the United States, i.e., Christianity both

Catholic and Protestant, and Judaism, has not been an issue. This

chapter addresses nontraditional religions and when accommodation is difficult to achieve. This chapter also contains a section of

frequently asked questions by commanders.

The diverse demographics of the United States makes for an

equally diverse religious makeup in the Marine Corps. The chaplain

should be aware of Marines who require special religious accommodation. When the chaplain addresses Marines at the command's

new join brief he should ask those with special needs to visit or call

him. Chaplains try to maintain the dignity and privacy of everyone,

but religious accommodation needs should be disclosed before

going to the field or deploying. A brief overview of accommodations follows.
MCRP 6-12C

NOTE: To assist commands with accommodation questions,

the Navy Chief of Chaplains office maintains The Chaplains

Resource Board (CRB) in Norfolk VA, at website

www.chaplain.navy.mil

Accommodations

Dietary Issues

The majority of dietary issues will come from Marines who cannot eat pork for religious reasons. MCO 1011 0.34E, US Marine

Corps Food and Subsistence Program, states that, "The menus

used in garrison mess halls are of sufficient variety to accommodate most Marines and religious dietary concerns," However,

SECNAVINST 1 730.SA, Accommodation of Religious Practices,

authorizes separate rations within the guidelines of DOD

7000.14-R, Financial Management Regulations (known as the

DOD Pay Manual). Policy and procedure for processing a request

for separate rations may include a recommendation from a chaplain who has counseled the applicant. It is advisable that the chaplain contact an authority within the faith group to determine the

legitimacy of the request and if alternatives are available according to the dictates of the faith practice. Common sense dictates

that separate rations are unnecessary for Marines living off base

and unrealistic for Marines living in the barracks. Ideally, the

chain of command should ensure the Marine's dietary needs are

being met by the dining facility.

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immunizations/DNA Samples

Some Marines have religious reasons for not taking immunizations and giving deoxyribonucleic acid (DNA) samples. The poiicy governing inununizations is found in Bureau of Medicine and

Surgery Instruction (BUMEDINST) 6230.15, Immunization and

Chemoprophylaxix. Policy and procedure for processing a request

for exemption from giving a DNA sample is found in SECNAVINST 1730.8A. Normally, an immunization waiver will

only be granted if the Marine requesting it will not be a health

hazard to others.

Frequently Asked Questions

Chaplains from the three MEFs were asked to consolidate the

most frequently asked questions from their commanders.

Q:What makes a military chaplain different from any other minister?

A: Civilian ministers mainly take care of their own. They pastor

and teach people who are usually in tune with their theology and

world-view. Chaplains serve as staff officers to the command.

However they typically only "pastor" to a small group within the

command, to use the understanding of the pastoral relationship as

it is experienced in civilian ministry. Usually these two roles

don't come into conflict, but they can.

EXAMPLE: One Christmas, the battalion choir, an informal

group of Marines who liked to sing, approached the chain of

command about singing at the pre-Christmas safety stand-down.

They were given permission and rehearsed their routine. Some of

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MCRP 6-12C

their songs were written for Christians and the chaplain knew

there were Marines present from other religions. The current

interpretation of the law is that religious events are designed to

for voluntary attendance. The command's safety stand-down was

not voluntary, which placed the Christian chaplain in a dilemma.

While he personally liked and believed in the message of the

Christmas music, he was compelled to advise the commander on

the law concerning such events. The commander's decision was

to let the choir sing, but limit their program to music with no religious themes. While the choir was upset with the chaplain, the

Christians in the choir were outraged. No matter how he tried to

explain his responsibility, they felt betrayed.

Q: Why do chaplains have "privileged communication"? How

does it differ from the medical term "confidentiality"?

A: Practically speaking, the terms are used interchangeability by

chaplains and Marines. However, "confidentiality" is the theological/pastoral term that is technically correct and backed up by the

Uniform Code of Military Justice (UCMJ). Military courts have

consistently enforced the chaplain-penitent privilege for military

chaplains and servicemembers. For chaplains, this means that they

cannot give out information without the person's approval. The

individual seeking help knows the chaplain can guide him, but the

individual "owns" the information of the counseling relationship.

MCRP 6-12A, chapter 9, expands on this issue.

Q: How can you (the chaplain) not tell me (the commander)

everything about your conversation with an individual Marine?

After all, am I not the commanding officer? I should have knowledge of your every conversation if I inquire as it affects my ability tO lead this command.

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A: The legality of this question was discussed earlier. The commander should look at the long-term vice th short term payoff.

When Marines know that there is a person in the command they

can talk to, this is a direct benefit to unit morale. If the chaplain

believes that there is a problem in the unit the commander needs

to know about, the chaplain can explain a situation such that anonymity can be preserved.

Q: What does "free exercise of religion" as per MCO 1730.6D

mean?

A: It means that Marines can practice their religious beliefs without interference. MCO II 730.6D states, "Whenever possible,

accommodating individual religious beliefs and practices is

encouraged. However, the impact of accommodation must not

adversely affect military readiness, individual or unit readiness,

unit cohesion, health, safety, or good order and discipline." Common sense is the key factor. In the DOD, any religion that prescribes practices outside the limits of the UCMJ (drug use, etc.) is

prohibited.

Q: Ifmy chaplain/RP is killed or wounded in combat, how do I

get a replacement?

A: You can expect the MSC chaplain to be in direct communication with the MEF and Marine Corps forces chaplains to send a

replacement. Until then, the command lay leaders can assist by

talldng and praying with theft fellow Marines.

Q: What can I expect from my chaplainfRP on the battlefield?

A: They will display the same courage and resourcefulness that

you expect of your Marines.

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MCRP 6-12C

Q: How do I accurately evaluate what my chaplain does? I am

not of his faith group.

A: As an operational commander, your chaplain's faith group has

almost no impact on what he does. The commander should direct

both praise and concerns about their chaplain to the MSC chaplain. The MSC chaplain will likely be a captain who can help the

commander mentor the chaplain. Any faith group questions can

be directed to the MSC chaplain. You evaluate his effectiveness

in supporting you and your Marines, not his beliefs or doctrine.

Q: Is there any special training in which my chaplain is required

to regularly participate?

A: Navy chaplains are expected to attend the annual PDTC,

which covers current topics in both ministry and military chaplaincy. Your chaplain is expected to attend unless he is deployed.

Aboard your base, the MEF, MSC, and base chaplains will usually hold monthly or quarterly training. Your chaplain should

attend these because area senior chaplains brief the junior chaplains on issues affecting ministry on the base, chaplaincy, selection boards, detailing, etc. Chaplains also are expected to attend

retreats and training sponsored by their denominational endorsing

agent.

Q: I have been told that chaplains are "a mixed bag." How can I

know if! have a good one?

A: Is your chaplain a person of integrity? If so, then any shortfalls

of knowledge or experience can be overcome. If the chaplain is

lacking in character he may be able to fake it during peacetime.

However when things go wrong or the unit goes to war, those

with major character flaws will be exposed. In the civilian ministry there is an expression, "Until you see the church through a cii5-6
The Commander's Handbook

For Religious Ministry Support

sis, you are just a fill-in." The application to the military lifestyle

is obvious. Ethicist Dee Hock's remarks on hiring associates

apply to staff officers:

Hire and promote first on the basis of integrity; sewnd, motivation; third, capacity; fourth, understanding; fifth, knowledge; and

last and least, experience. Without integrity, motivation is dangerous; without motivation, capacity is impotent; without capacity understanding is limited; without understanding, knowledge

is meaningless; without knowledge, experience is blind. Expenence is easy to provide and quickly put to use by people with all

the other qualities.'2

Q: How can I develop my chaplain into a good one?

A: Allow the chaplain the same room to grow that you would

give to any junior officer. If you have critical feedback, let him

know. If the chaplain is teachable, he will get better.

Q: What if I have a chaplain who gets into trouble? What do I

need to do? Who do I talk to?

A: First, fmd out what is really happening. Chaplains operate on

the cutting edge of dealing with dysfunctional people. Many

dysfunctional people complain about many fine chaplains

(along with many fine sergeant majors and commanders). If that

is the case, talk with the chaplain and get his side of the story.

However, if there is a real problem and the chaplain is doing

something wrong, counsel the chaplain. As with any other

member of your command, if it is serious enough you should

counsel him in writing. You should talk to the MSC chaplain

who needs to know what is going on and can advise you about

how to proceed.

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MCRP 6-12C

Q: Should the chaplain be the PRO?

A: That is the commanding officer's call. There are several

schools of thought on this. One is that if a family is resisting guidance from the PRO, as upset as they may get at the PRO, at least

they will still have the chaplain to talk to. if they get mad at the

chaplain then every bridge of influence and assistance has been

burned. The second is that nobody works more closely with the

families than the chaplain, so he is the logical choice to be the

FRO.

Q: What happens on deployment stays on deployment. Why

can't the chaplain understand that?

A: As Abraham Lincoln said, "You can fool some of the people

all of the time, and all of the people some of the time, but you

can't fool all of the people all of the time." Even without a chaplain, stories will make it home of who did what to whom. Deployment stories will come back via telephone or internet. Reality is,

if you don't do anything on deployment that you wouldn't want

to hear about on the 6 o'clock news, you will be okay. Even if

somebody doesn't spill the beans, the impacts of deployment

often come back.

Q: When we are going into baffle I want the chaplain to carry a

weapon. Why doesn't he want to?

A: SECNAVINST 1 730.7B forbids it.

Q: My chaplain is a Roman Catholic priest. He is constantly

being pulled from my unit to serve the needs of other commands.

Why can't the organic chaplain take care of his/her own people?

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For Religious Ministry Support

A: Chaplains cooperate across denominational lines to provide

religious ministiy to all. It has to work this way for chaplains

whose numbers are low density and high demand, such as Catholic priests. Whatever organization you come under, MEF orjoint

task force, there is a senior chaplain who is coordinating ministry

on the base or in the AO. If you feel you and your chaplain are

doing more than your fair share, talk to the senior chaplain.

Q: Can a chaplain conduct any kind of worship service?

A: You can expect that your Protestant chaplain can deliver a

general Protestant service. Some chaplains like to do a service

that is simply a "Christian" service when they are in the field. If

pressed for time a chaplain with Marines should be able to perform an abbreviated service. However, a Christian chaplain cannot perform a Muslim service, or a Protestant chaplain a Catholic

mass, and so on.

Q: Can a chaplain conduct weddings overseas?

A: Each overseas base has its own local regulations and laws.

Marriage between two US citizens is normally not a problem. If

the marnage involves an alien, the process is lengthy and difficult. However, this process can prevent impulsive weddings.

MCO 1752.1C, Marriages in Overseas Commands, applies. The

senior commander in the area will implement the regulations

through local policies and procedures. These policies will include

medical exams, background check, and financial counseling.

Marines will be counseled in writing that a prospective alien

spouse may be ineligible for admission to the United States.

Q: Why should I call the base duty chaplain for after hours emergencies when my chaplain knows my troops better?

5-9
MCRP 6-12C

A: The operative word is "emergency." If the commander is getting called after hours, then the unit chaplain should be called.

However most of the calls that come in for the duty chaplain are

not emergencies. They are complaints about everything from

insurance to trash collection and they come in at all hours of the

day and night. The duty chaplain can handle these calls so the

unit chaplain can have some time with his family. The rule of

thumb is that if the commander and entire chain of command is

getting called (for a death, etc.) definitely call the unit chaplain. If

not, then don't.

Q: Why should I have to fimd my chaplain's temporary additional duty (TAD) for training and conferences? The MSC chaplath should be doing this.

A: The chaplain doesn't belong to the MSC chaplain. He is acmally a part of your staff. If your Communications Officer goes to a

school, the MSC 0-6 doesn't pay for it because the Communications Officer works for you.

Q: Can chaplains earn and wear a qualification device? Shooting

ribbons?

A: Yes. Chaplains may earn and wearing qualification devices

such as jump wings, etc. You may see chaplains wearing Navy

warfare devices such as wings, surface warfare pins, etc., they

earned during prior service.

Q: Who is the real expert for knowledge about religious practices

in the AO when both the chaplain and the intel officer are providing information?

A: When is comes to "soft" sciences such as anthropology, sociology, and world religions, the word "expert" should give the

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commander pause. The commander is encouraged to take inputs

from both the chaplain and intel officer and compare them. They

will have different ways of looking at an issue and real insight

may be gained from listening to both of them.

Q: Will the chaplain stand duty like the rest of the officers of

his grade?

A: Typically the chaplain will stand some sort of area duty. In

some places it will be overnight, in some places the duty will last

all week. Chaplain duty is usually a phone watch.

Q: What connections do chaplains have with their faith group and

how do I support this?

A: Chaplains must maintain close ties to their faith group. Most

denominations employ ministers on their staffs known as endorsing agents. Typically these individuals are retired military chaplains. Their two major functions are to screen candidates who

apply to the military chaplain services and to stay in contact with

military chaplains. The nature of this contact is both to answer

questions and to make sure the chaplain remains a member in

good standing with the endorsing body.

The commander supports his chaplain by allowing him to utilize

operation and maintenance funding to attend denominational

conferences, as per MCO 1730.61).

Q: Does a Lutheran chaplain or a Baptist chaplain function as

either a Lutheran or Baptist or as a sort of general duty Protestant?

A: That depends on the circumstances. When serving at a major

base working in the chapel, a Lutheran may provide both a liturgical service that can be attended by Protestants that observe the

5-11
MCRP 6-12C

liturgical calendar and a Lutheran service. A Baptist may offer

both a service that non-liturgical could attend and a Baptist service. At a large base the numbers of people who would attend

these services would be an indicator of their viability. Sometimes

even at a large installation it doesn't make any sense to offer so

many religious services that every congregation is tiny. The same

dynamic has more impact at a small installation. Here the Lutheran will usually offer one liturgical service and the Baptist a nonliturgical. To split a congregation of 30 into two congregations of

15 kills the spirit of the place. Giving every group of people specialized worship services is not possible. If the chaplain is inexperienced in doing these types of services, the MSC chaplain can

assist.

Q: If one of my Marines is stressed out in combat I want to send

him as far away as possible. I want him to get well and I don't

want his condition to affect the other Marines. Why aren't we

doing this?

A: The following passage was written by a Vietnam veteran

Marine and is found in MCRP 6-1 1C.

There are very few men who can be classified as cowards.

Most men have too much self-respect to let their buddies down.

It is the rare man indeed who will willingly violate the bust of his

peers. The vast majority of men will give their lives rather than

violate this trust. Proper training of combat troops, prudent

leaders who are technically and tactically sound, and the reluctance of men to violate the trust of their peers are the foundation of a solid combat unit. In this environment courage and

sacrifice are the rule, not the exception. At any given moment,

anyone can be rendered ineffective by fear if one realizes that

he is going to die. When this happens to a Marine, do not over5-12
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act. He knows he has let his buddies down, and he knows that

his buddies arid leaders know he has let them down. This is a

very uncomfortable feeling for a combat Marine. The men

around him will not make a big deal about his actions because

they understand the situation. To make an issue of the situation

will destroy the man and usually alienate the rest of your men.

The man will most likely bounce back to his nonnal pedormance. The leader must keep in mind that today's coward is

tomorrow's hero. If a man does not bounce back and continue

to succumb to this type of fear, the Marines in his fire team will

let you know when they have given up on him and no longer

consider him trustworthy. Situations such as this are rare, so

there is no need to make an example of the man.

Combat stress is influenced by such factors as sleep deprivation

and dehydration. Research and experience has shown that sending a Marine with combat stress to the rear for 3 to 4 days and

then returning him to his unit is the best option. This course of

action is healing and builds self-confidence when a Marine

returns to his buddies. The most damaging course of action is permanently evacuating a Marine. He will leave believing that he let

his buddies down and will likely be a loss to the service. If treated

near their units, 65 to 85 percent of combat stress causalities

return to their units in days. About 15 to 20 percent return to duty

in 1 to 2 weeks. Only about 5 to 10 percent are sent home.

The commander is encouraged to talk to the chaplain and the

medical officer about the current treatment of combat stress and

seek their thoughts on the mental and spiritual health of the unit.

Q: What more can we do to help our young Marines who get

married?

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MCRP 6-12C

A: Most Marine Corps bases run two programs to help married

Marines. The first is the PREP. A civilian program, it is designed

to run in the evenings for several weeks. Navy chaplains are

trained to present PREP and have modified the material to cover

to it in two, 8-hour days. PREP mainly deals with communication issues and how to solve problems without fighting; however,

if the disagreement turns into a fight, how then to fight fair.

Many of our young Marines come from broken homes and have

never seen a functional family. Some come to PREP with the

expectation that couples who "really love each other" never have

disagreements. The payoff for this idea is that after the first blowup they are "out of love" and may consider divorce. The premise

that couples can fight, resolve problems, and still love each other,

is new to them.

The second program comes from Marine Crops Family Team

Building and is known as Lifestyle, Insights, Networking, Know!-

edge, and Skills (L.I.N.K.S.). Your local MCCS schedules this

training.

Q: What can commanders do for newly married Marines?

A: Attend PREP with your spouse, and then talk about it at the

new-join brief. The commander, chaplain, and sergeant major all

need to speak realistically about what marriage in the military is

like when they conduct new-join briefs. The average PFC does

not see a down side to getting married. To move out of the barracks, get a pay raise, have sex, and home cooked meals seems

too good to be true. Anyone trying to talk him out of this good

deal must be a jerk. Too often when marriage is addressed, the

young Marine feels talked down to. Addressing marriage in the

military needs to have both the pros and cons brought to light.

Anyone who feels he is just getting one side of the story is bound

to resent what he sees as an effort to manipulate him.

5-14
Appendix A

Glossary

area of operations

• .. Bureau of Medicine and Surgery instruction

casualty assistance calls officer

commanding general's readiness inspection

Chaplains Resource Board

Chaplains Religious Enrichment

Development Operation

Chaplain and Religious Program Specialist

Expeditionary Skills Training

Command Religious Program

detached for cause

deoxyribonucleic acid

Department of Defense

Department of the Navy

end of active service

family readiness officer

communications and information systems officer

(major subordinate commands and

larger organizations)

10 international organization

L.I.N.K.S. ... Lifestyle, Insights, Networking, Knowledge, and Skills

Marine Corps order

Marine expeditionary force

military operations other than war

major subordinate command

nuclear, biological, and chemical

noncommissioned officer

nongovernmental organizations

nonjudicial punishment

AO

BUMEDINST..

CACO

CGRI

CRB

CREDO

CREST

CRP...

DFC...

DNA..

DOD..

DON..

EAS...

FRO...

0-6....

MCO...

MEF

MOOTW.

MSC....

NBC

NCO....

NGO....

NiP
MCRP 6-12C

RMT

RP..

S-3..

5-4..

SECNAVINST

SNCO

TAD

TPFDD

UA

UCMJ

Us

PDTC Professional Development Training Course

PFC private first class

PME professional military education

PREP Prevention and Relationship Enhancement Program

religious ministry team

religious program specialist

operations officer (units and organizations below

the major subordinate command level)

logistics officer (units and organizations below

the major subordinate command level)

Secretary of the Navy Instruction

staff noncommissioned officer

temporary additional duty

time-phased force and deployment data

unauthorized absence

Uniform Code of Military Justice

United States

A-2
Appendix B

References

Department of Defense Regulation

7000.14-R Financial Management Regulations, Volume 7A,

Military Pay Policies and Procedures—Active Duty

and Reserve Pay

Department of Defense Instruction (DODI)

1332.40 Separation Procedures for Regular and Reserve

Commission Officers

Secretary of the Navy Instruction (SECNAVINST)

1730.7B Religious Ministry Support Within the

Department of Navy

I 730.8A Accommodation of Religious Practices

1 920.6B Administrative Separation of Officers

Bureau of Medicine and Surgery Instruction (BUMEDINST)

6230.15 Immunization and Cheinoprophylaxix

Navy Military Personnel Command Manual (NAVPER)

15560D Navy Military Personnel Manual (MILPERSMAN)

1611-020, Officer Detachment for Cause (DFC)
MCRP 6-12C

Marine Corps Reference Publication (MCRP)

6-I IC Combat Stress

6-12A Religious Ministiy Team Handbook

Marine Corps Warfighting Publication (MCWP)

3-33,1 Marine Air-Ground Task Force Civil-Military

Operations

Marine Corps Order (MCO)

1730.6D Command Religious Programs in the Marine Corps

1752.1C Marriages in Overseas Commands

P3040.4D Marine Corps Casualty Procedures (Short Title:

MARCORCASPROCMAN)

3574.2J Entry Level and Sustainment Level Marksmanship

Training with the M16A2 Service Rifle and M9

Service Pistol

101 lO.34E US Marine Corps Food Service and

Subsistence Program

B-2
Appendix C

Notes

1. T. R. Fehrenbach, This Kind Of War (New York, NY: Bantam

Books, 1991) p. 349.

2. E. B. Sledge, With The Old Breed At Peleliu and Okinawa

(Navato, CA: Presidio Press, 1981) p. 267.

3.Sledge,p. 123,124.

4. Karen Montor, ed. Naval Leadership: Voices of Experience

(Annapolis, MD: Naval Institute Press, 1978) p. 462.

5. James Toner, True Faith and Allegiance: The Burden of Military

Ethics (Lexington: University of Kentucky, 1995) p. 61.

6. Daniel Goleman, Emotional Intelligence (New York: Bantam

Books, 1995).

7. Harry Spiller, Scars of Vietnam (Jefferson NC: McFarland &

Company, Inc., 1994) p. 10, 11.

8. Captain Clifford M. Drury, CHC, USNR, Bureau of Naval Personnel, Washington DC, The History of the Chaplain Corps, Volume One 1778-1939, 1883, p. 235.

9. Commander Herrbert Bergsma. CHC, USN, Chaplains with

Marines in Vietnam 1962-19 71, History And Museums Divisions,

HQMC, Washington DC, 1985, 163.

10. Carl von Clausewitz, On War (Princeton: University Press,

l9'76)p. 189.

11. Sledge, 283-84.

12. Dee Hock, Fast Company, Issue 5, Oct 1996, p. 79.