Source: https://ihl-databases.icrc.org/customary-ihl/eng/docs/v2_cha_chapter7_rule27
Timestamp: 2019-04-24 04:50:36+00:00

Document:
Article 2 of the 1864 Geneva Convention provides: “… chaplains, shall have the benefit of the same neutrality [as military hospitals and ambulances] when on duty, and while there remain any wounded to be brought in or assisted”.
Article 24 of the 1949 Geneva Convention I provides: “… chaplains attached to the armed forces, shall be respected and protected in all circumstances”.
Protocol Additional to the Geneva Conventions of 12 August 1949, and relating to the Protection of Victims of International Armed Conflicts (Protocol I), Geneva, 8 June 1977, Article 8(d). Article 8 was adopted by consensus. CDDH, Official Records, Vol. VI, CDDH/SR.37, 24 May 1977, p. 68.
Protocol Additional to the Geneva Conventions of 12 August 1949, and relating to the Protection of Victims of International Armed Conflicts (Protocol I), Geneva, 8 June 1977, Article 15(5). Article 15 was adopted by consensus. CDDH, Official Records, Vol. VI, CDDH/SR.37, 24 May 1977, p. 68.
Article 9(1) of the 1977 Additional Protocol II provides: “… religious personnel shall be respected and protected and shall be granted all available help for the performance of their duties”.
Article 13 of the 1880 Oxford Manual provides: “… chaplains … which are duly authorized to assist the regular sanitary staff – are considered as neutral while so employed, and so long as there remain any wounded to bring in or to succour”.
Section 9.4 of the 1999 UN Secretary-General’s Bulletin provides: “The United Nations force shall in all circumstances respect and protect … religious personnel”.
Australia, Law of Armed Conflict, Commanders’ Guide, Australian Defence Force Publication, Operations Series, ADFP 37 Supplement 1 – Interim Edition, 7 March 1994, § 618.
Religious personnel are defined as those military or civilian personnel, who are exclusively engaged in their ministry and who are permanently or temporarily attached to one of the protagonists, their medical units or transports, or to a civil defence … Like medical personnel, chaplains may not be attacked but must be protected and respected. As with medical personnel, religious personnel do not become PW, unless their retention is required for the spiritual welfare of PW [prisoners of war]. They must be repatriated as early as possible.
Australia, Manual on Law of Armed Conflict, Australian Defence Force Publication, Operations Series, ADFP 37 – Interim Edition, 1994, § 983; see also §§ 522, 708 and 902.
Australia’s LOAC Manual (2006) states: “Religious personnel, including military chaplains, are protected persons in the same way as are medical personnel. Religious personnel who participate directly in combat operations lose their protected status”.
Australia, The Manual of the Law of Armed Conflict, Australian Defence Doctrine Publication 06.4, Australian Defence Headquarters, 11 May 2006, § 5.24; see also §§ 4.30, 9.2 and 9.11.
Like medical personnel “chaplains who fall into enemy hands do not become PW [prisoners of war]”.
Australia, The Manual of the Law of Armed Conflict, Australian Defence Doctrine Publication 06.4, Australian Defence Headquarters, 11 May 2006, § 10.8.
Identity cards are to be issued to … religious … personnel regardless of whether they are of permanent or temporary status. Under no circumstances are they to be deprived of this identification. Should circumstances prevent the issue of an identity card, a certificate may be issued temporarily until such time as a proper card can be issued.
Benin’s Military Manual (1995) lists military and civilian religious personnel as specially protected persons.
Burundi’s Regulations on International Humanitarian Law (2007) states: “In the civilian domain, the protected persons include … religious personnel”.
Burundi, Règlement n° 98 sur le droit international humanitaire, Ministère de la Défense Nationale et des Anciens Combattants, Projet “Moralisation” (BDI/B-05), August 2007, Part I bis, p. 34; see also Part I, p. 11 and Part I bis, pp. 19 and 34.
Burundi, Règlement n° 98 sur le droit international humanitaire, Ministère de la Défense Nationale et des Anciens Combattants, Projet “Moralisation” (BDI/B-05), August 2007, Part I bis, p. 34 ;see also Part I, p. 11 and Part I bis, pp. 4 and 19.
Burundi, Règlement n° 98 sur le droit international humanitaire, Ministère de la Défense Nationale et des Anciens Combattants, Projet “Moralisation” (BDI/B-05), August 2007, Part I bis, p. 9.
The Regulations also provides: “The protection accorded to the wounded, sick and shipwrecked extends to … religious personnel tasked with assisting them”.
Cameroon’s Instructor’s Manual (1992) considers both military and civilian religious personnel as specially protected persons.
Cameroon, Droit international humanitaire et droit de la guerre, Manuel de l’instructeur en vigueur dans les Forces Armées, Présidence de la République, Ministère de la Défense, Etat-major des Armées, Troisième Division, Edition 1992, p. 19, § 222.
[Special protection was initially] accorded to [just] military chaplains …, to religious personnel on hospital ships … and [to] religious personnel assigned to the spiritual service of the wounded, sick and shipwrecked (provided that such personnel had an official link with the armed forces …), and has [now] been extended to all civilian religious personnel.
The term religious personnel is understood to include personnel who are attached either to the armed forces of the parties to the armed conflict or to medical units or means of transport, or to organs of the civil defence.
The right to protection for religious personnel is the same as for medical personnel.
Cameroon, Droit des conflits armés et droit international humanitaire, Manuel de l’instructeur en vigueur dans les forces de défense, Ministère de la Défense, Présidence de la République, Etat-major des Armées, 2006, pp. 229–230, § 541.
The protection is identical for both civilian and military “religious personnel”.
Cameroon, Droit des conflits armés et droit international humanitaire, Manuel de l’instructeur en vigueur dans les forces de défense, Ministère de la Défense, Présidence de la République, Etat-major des Armées, 2006, p. 92, § 352.2 and p. 93, § 352.22.
In case of capture, such personnel must be able to continue their activities if the capturing force has not itself secured spiritual assistance.
Their juridical status is identical to that of permanent medical military personnel. Such personnel must not be captured while in service on hospital ships.
Cameroon, Droit des conflits armés et droit international humanitaire, Manuel de l’instructeur en vigueur dans les forces de défense, Ministère de la Défense, Présidence de la République, Etat-major des Armées, 2006, p. 122, § 403; see also p. 165, § 463.
Canada, The Law of Armed Conflict at the Operational and Tactical Level, Office of the Judge Advocate General, 1999, p. 4-5, § 41; see also p. 9-3, § 28.
With respect to non-international armed conflict in particular, the manual states: “Religious personnel are to be respected and protected at all times [and] receive all available aid to enable them to fulfil their duties”.
Canada, The Law of Armed Conflict at the Operational and Tactical Levels, Office of the Judge Advocate General, 13 August 2001, § 310.
“Religious personnel” have the same protections as medical personnel. They are non-combatants. In all cases, the provisions relating to distinctive emblems, such as ID cards and status upon capture for medical personnel applies equally to religious personnel.
Canada, The Law of Armed Conflict at the Operational and Tactical Levels, Office of the Judge Advocate General, 13 August 2001, § 914.2.
In its glossary, the manual defines “chaplain” as “a minister who is a member of the armed forces and who is exclusively engaged in the work of the ministry”.
Canada, The Law of Armed Conflict at the Operational and Tactical Levels, Office of the Judge Advocate General, 13 August 2001, Glossary, p. GL-3.
d. civil defence organizations of a party to the conflict.
Canada, The Law of Armed Conflict at the Operational and Tactical Levels, Office of the Judge Advocate General, 13 August 2001, Glossary, p. GL-16.
- or a red crescent on a white ground.
Central African Republic, Le Droit de la Guerre, Fascicule No. 1: Formation élémentaire toutes armés (FETA), formation commune de base (FCB), certificat d’aptitude technique No. 1 (Chef d’équipe), Ministère de la Défense, Forces Armées Centrafricaines, 1999, Chapter II, Section II, § 1.
Specially protected personnel [including military and civilian religious personnel, as identified in Volume 1 of this manual] are authorized to carry out their tasks unless the tactical situation does not allow it. The mission and actual activities of such personnel may be checked.
Chad’s Instructor’s Manual (2006) states that military religious personnel are protected: “[They] may not take part in hostilities and may not be attacked” but “may lose their protection if they take part in the fighting”.
Chad, Droit international humanitaire, Manuel de l’instructeur en vigueur dans les forces armées et de sécurité, Ministère de la Défense, Présidence de la République, Etat-major des Armées, 2006, p. 56; see also p. 88.
The manual further states that attacking religious personnel is a war crime.
Côte d’Ivoire, Droit de la guerre, Manuel d’instruction, Livre III, Tome 2: Instruction de l’élève officier d’active de 2ème année, Manuel de l’instructeur, Ministère de la Défense, Forces Armées Nationales, November 2007, p. 26.
The chaplains of armed forces are non-combatants. They must not be attacked. If they are captured, they are returned to their armed forces unless they are retained by the detaining Power to assist POWs [prisoners of war].
Chaplains and medical personnel display a distinctive emblem consisting of a red cross, red crescent or red crystal.
Côte d’Ivoire, Droit de la guerre, Manuel d’instruction, Livre IV: Instruction du chef de section et du commandant de compagnie, Manuel de l’élève, Ministère de la Défense, Forces Armées Nationales, November 2007, pp. 21, 23 and 33.
Croatia’s Commanders’ Manual (1992) states: “Specifically protected persons may not participate directly in hostilities and may not be attacked. They shall be allowed to perform their tasks, when the tactical situation permits.” Such persons include military religious personnel and religious personnel attached to the civilian medical service or to the civil defence service.
The specific immunity granted to certain persons and objects by the law of war [including military religious personnel and religious personnel of civilian medical units or civil defence] must be strictly observed … They may not be attacked.
France’s LOAC Manual (2001) states: “The law of armed of conflicts provides special protection for the following persons: … religious personnel attached to armed forces [and] civilian religious personnel”.
801. Chaplains are ministers of faith assigned to the armed forces of a state to provide spiritual care to the persons in their charge.
–in any case in which chaplains are retained by the adversary, be it temporarily or for a prolonged period of time.
812. Chaplains as such are entitled to the protection provided by international law. Direct participation in rendering assistance to the victims of war (wounded, sick, shipwrecked, prisoners of war, protected civilians) is not required.
813. Unlike medical supplies, the articles used for religious purposes are not explicitly protected by international law. It is, however, in keeping with the tenor of the Geneva Conventions to respect the material required for religious purposes and not use it for alien ends.
816. Any attack directed against chaplains and any infringement of their rights constitutes a grave breach of international law, which shall be liable to criminal prosecution.
817. The fact that chaplains may be armed, and that they may use the arms in their own defence, or in that of the wounded, sick and shipwrecked shall not deprive them of the protection accorded to them by international law. They may use the arms only to repel attacks violating international law, but not to prevent capture.
818. The protection accorded to chaplains shall cease if they use their arms for any other purpose than that of self-protection and defending protected persons.
819. The only arms which may be used are weapons suited for self-defence and emergency aid (individual weapons).
820. In the Federal Republic of Germany chaplains are not armed.
Germany, Humanitarian Law in Armed Conflicts – Manual, DSK VV207320067, edited by The Federal Ministry of Defence of the Federal Republic of Germany, VR II 3, August 1992, English translation of ZDv 15/2, Humanitäres Völkerrecht in bewaffneten Konflikten – Handbuch, August 1992, §§ 801, 811–813 and 816–820; see also § 315 (“chaplains are allowed to bear and use small arms”).
Indonesia’s Field Manual (1979) restates the rule on religious personnel found in Article 24 of the 1949 Geneva Convention I.
Indonesia, Field Manual concerning the Treatment of Prisoners of War, Department of Defence, 1979, § 6(c).
Medical [and religious] personnel engaged in the search for, or the collection, transport, or treatment of the wounded or sick must be respected and protected in all circumstances. Medical [and religious] personnel may be armed with light individual weapons for their own protection and the protection of persons under their care. Religious personnel attached to the armed forces have the same rights as medical personnel.
- personnel such as chaplains (whether military or civilian) who are dedicated exclusively to the exercise of their ministry.
If … religious personnel fall into “enemy” hands, they shall be allowed to continue their duties towards the wounded and sick. It is important to note that technically they do not become PWs [prisoners of war] but they are entitled to the benefit of the same treatment afforded to PWs. As soon as the situation permits, senior headquarters will permit these personnel to be returned to their own side. In spite of these rules, the capturing party is entitled to retain a certain number of … religious personnel for the benefit of the PWs they hold. The number of those retained will be determined by … the spiritual needs and the number of prisoners.
Israel, Laws of War in the Battlefield, Manual, Military Advocate General Headquarters, Military School, 1998, p. 33.
Italy’s LOAC Elementary Rules Manual (1991) states that “specifically protected persons may not participate directly in hostilities and may not be attacked”, including military religious personnel and religious personnel attached to the civilian medical service or to the civil defence service.
Kenya’s LOAC Manual (1997) states that the protection afforded to military medical personnel also applies to military religious personnel.
Madagascar’s Military Manual (1994) states: “Specifically protected persons may not participate directly in hostilities and may not be attacked. They shall be allowed to perform their tasks, when the tactical situation permits.” Such persons include military religious personnel and religious personnel attached to the civilian medical service or to the civil defence service.
Madagascar, Le Droit des Conflits Armés, Ministère des Forces Armées, August 1994, p. 75, § 6.
Mexico, Manual de Derecho Internacional Humanitario para el Ejército y la Fuerza Área Mexicanos, Ministry of National Defence, June 2009, § 31.
Mexico, Manual de Derecho Internacional Humanitario para el Ejército y la Fuerza Área Mexicanos, Ministry of National Defence, June 2009, § 74; see also § 97.
Mexico, Manual de Derecho Internacional Humanitario para el Ejército y la Fuerza Área Mexicanos, Ministry of National Defence, June 2009, § 127.
Mexico, Manual de Derecho Internacional Humanitario para el Ejército y la Fuerza Área Mexicanos, Ministry of National Defence, June 2009, § 285.
Mexico, Cartilla de Derecho Internacional Humanitario, Ministry of National Defence, 2009, § 14(f).
The Military Manual (1993) of the Netherlands states that “religious personnel must be respected and protected” and stresses that, according to the Netherlands, “humanist counsellors belong to religious personnel”.
Netherlands, Handboek Militair, Ministerie van Defensie, 1995, p. 7-41.
Religious personnel are not considered medical personnel, but enjoy the same protection. They may be military or civilian. They include almoners, field pastors and rabbis whose sole duty is to act as ministers. They are attached to the armed forces of one party to the conflict, to medical corps or to civil defence institutions. Although less well known outside the Netherlands, humanist counsellors and life coaches also belong to the category of religious personnel.
Netherlands, Humanitair Oorlogsrecht: Handleiding, Voorschift No. 27-412, Koninklijke Landmacht, Militair Juridische Dienst, 2005, § 0616.
In addition, the manual provides that “[m]ilitary members of the medical and religious personnel are not treated as prisoners of war. The detaining power may require them to lend support and assistance to prisoners of war”.
Nicaragua’s Military Manual (1996) states, with respect to international armed conflicts, that assistance to the wounded, sick and shipwrecked includes a requirement of “respect for and protection of chaplains in all circumstances”.
Nicaragua, Manual de Comportamiento y Proceder de las Unidades Militares y de los Miembros del Ejército de Nicaragua en Tiempo de Paz, Conflictos Armados, Situaciones Irregulares o Desastres Naturales, Ejército de Nicaragua, Estado Mayor General, Asesoría Jurídica del Nicaragua, 1996, Article 14(5).
Peru, Manual de Derecho Internacional Humanitario para las Fuerzas Armadas, Resolución Ministerial Nº 1394-2004-DE/CCFFAA/CDIH-FFAA, Lima, 1 December 2004, § 100.
(1) Religious personnel can be retained to tend to the spiritual needs of the prisoners of war of their own armed forces. If there is no work for them, they must be repatriated.
(b) in practice, their freedom can be restricted in the interests of the security of the detaining power and they can be assigned to provide services in prisoner-of-war camps and labour detachments.
(3) They are entitled, as a minimum, to the protection granted to prisoners of war under the Geneva Conventions.
Peru, Manual de Derecho Internacional Humanitario para las Fuerzas Armadas, Resolución Ministerial Nº 1394-2004-DE/CCFFAA/CDIH-FFAA, Lima, 1 December 2004, § 31.c.(1)–(3); see also § 156.d.
Peru’s IHL and Human Rights Manual (2010) states in its Glossary of Terms: “The following persons are protected by international law: … religious personnel”.
Peru, Manual de Derecho Internacional Humanitario y Derechos Humanos para las Fuerzas Armadas, Resolución Ministerial No. 049-2010/DE/VPD, Lima, 21 May 2010, § d , p. 411.
Peru, Manual de Derecho Internacional Humanitario y Derechos Humanos para las Fuerzas Armadas, Resolución Ministerial No. 049-2010/DE/VPD, Lima, 21 May 2010, § 91, p. 291.
Peru, Manual de Derecho Internacional Humanitario y Derechos Humanos para las Fuerzas Armadas, Resolución Ministerial No. 049-2010/DE/VPD, Lima, 21 May 2010, § 32(1)–(2), p. 249.
The Republic of Korea’s Operational Law Manual (1996) states that military religious personnel must be protected.
Spain, Orientaciones. El Derecho de los Conflictos Armados, Publicación OR7-004, 2 Tomos, aprobado por el Estado Mayor del Ejército, División de Operaciones, 18 March 1996, Vol. I, § 4.5.b.(1)(b).
Spain, Orientaciones. El Derecho de los Conflictos Armados, Tomo 1, Publicación OR7–004, (Edición Segunda), Mando de Adiestramiento y Doctrina, Dirección de Doctrina, Orgánica y Materiales, 2 November 2007, § 4.5.b.(1).(b); see also §§ 5.2.a.(2).(d) and 7.3.a.(10).
The manual further states that “religious personnel … who take a direct part in hostilities” are military objectives and can therefore be attacked.
Switzerland, Lois et coutumes de la guerre (Extrait et commentaire), Règlement 51.7/II f, Armée Suisse, 1987, Article 78(1).
175 Chaplains must be spared and protected in all circumstances. This applies at all times and in all places during the armed conflict, particularly when the enemy retains them to minister to their own armed forces. Military chaplains wear, affixed to the left arm, an armlet bearing the red cross or the red crescent on a white ground.
Togo’s Military Manual (1996) lists military and civilian religious personnel as specially protected persons.
Ukraine’s IHL Manual (2004) states that religious personnel are “protected under international humanitarian law” and that directing attacks against such persons constitutes “a serious violation of international humanitarian law”.
1.2.24. Non-combatants (those who do not fight) are members of the armed forces who provide assistance to them but take no direct part in hostilities. These [include] chaplains … Weapons shall not be employed against such persons while they are engaged in the performance of their direct duties.
1.2.36. “Religious personnel” means persons who are exclusively engaged in the performance of religious (spiritual) functions.
Ukraine, Manual on the Application of IHL Rules, Ministry of Defence, 11 September 2004, §§ 1.2.24 and 1.2.36.
United Kingdom, The Law of Armed Conflict, D/DAT/13/35/66, Army Code 71130 (Revised 1981), Ministry of Defence, prepared under the Direction of The Chief of the General Staff, 1981, Section 6, p. 24, § 13.
The UK LOAC Manual (2004) states that “chaplains … may in no circumstances renounce in whole or in part, the rights secured to them by the [1949 Geneva] Convention[s] or by Additional Protocol I”.
United Kingdom, The Manual of the Law of Armed Conflict, Ministry of Defence, 1 July 2004, § 7.9.
Chaplains are entitled to similar respect, protection and identification to that afforded to medical personnel. The rules on armlets and identity cards [concerning identification of service medical personnel] apply equally to chaplains. The [1949 Geneva] Conventions are silent on whether chaplains may be armed. United Kingdom policy is that chaplains should be unarmed.
United Kingdom, The Manual of the Law of Armed Conflict, Ministry of Defence, 1 July 2004, § 7.30.
The US Field Manual (1956) restates Article 24 of the 1949 Geneva Convention I.
United States, Field Manual 27-10, The Law of Land Warfare, US Department of the Army, 18 July 1956, as modified by Change No. 1, 15 July 1976, § 67.
United States, The Commander’s Handbook on the Law of Naval Operations, NWP 1-14M/MCWP 5-12.1/COMDTPUB P5800.7, issued by the Department of the Navy, Office of the Chief of Naval Operations and Headquarters, US Marine Corps, and Department of Homeland Security, US Coast Guard, July 2007, § 8.2.4.2.
[C]haplains falling into enemy hands … unless their retention by the enemy is required to provide for the … religious needs of prisoners of war, … must be repatriated at the earliest opportunity.
The Socialist Federal Republic of Yugoslavia’s Military Manual (1988) provides that “military chaplains attached to the armed forces are equated to permanent medical personnel in terms of protection”.
Yugoslavia, Socialist Federal Republic of, Propisi o Primeri Pravila Medjunarodnog Ratnog Prava u Oruzanim Snagama SFRJ, PrU-2, Savezni Sekretarijat za Narodnu Odbranu (Pravna Uprava), 1988, § 177.
religious personnel includes non-confessional, non-combatant military personnel carrying out a similar function to religious personnel.
Australia, Criminal Code Act, 1995, as amended to 2007, Chapter 8, § 268.69, p. 347.
- with the explicit authorization of the Ministry of Public Health and the National President of the Central African Red Cross and under their supervision, in times of peace and in times of war, … civilian religious personnel attached to … hospitals and medical units may be recognized in the same manner. Civilian religious … personnel must wear an armband and an identity card with the Emblem, which are provided by the National President of the Central African Red Cross.
Central African Republic, Law on the Red Cross Emblem, 2009, Article 7.
Colombia’s Emblem Law (2004) states: “Religious personnel that form part of the armed forces benefit from the same protection as medical personnel”.
Colombia, Emblem Law, 2004, Article 5.
Under Croatia’s Criminal Code (1997), “killing, torture or inhuman treatment” of religious personnel is a war crime.
Under Estonia’s Penal Code (2001), “a person who kills, tortures, causes health damage to or takes hostage … a minister of religion” commits a war crime.
Georgia’s Criminal Code (1999) provides for the punishment of “wilful breaches of norms of international humanitarian law committed in an international or internal armed conflict … against … religious personnel”.
Ireland’s Geneva Conventions Act (1962), as amended in 1998, provides that any “minor breach” of the 1949 Geneva Conventions, including violations of Article 24 of the Geneva Convention I and Article 36 of the Geneva Convention II, and of the 1977 Additional Protocol I, including violations of Article 15, as well as any “contravention” of the 1977 Additional Protocol II, including violations of Article 9, are punishable offences.
Italy’s Law of War Decree (1938), as amended in 1992, provides that chaplains attached to the armed forces must be respected and protected “provided they are not committing acts of hostility”.
Nicaragua’s Military Penal Code (1996) provides for the punishment of any soldier who “exercises violence against the personnel of … religious services, be they enemy or neutral, members of aid organizations and personnel affected to the services of [religious establishments]”, provided that the protection due is not misused for hostile purposes.
Under Poland’s Penal Code (1997), religious personnel are protected.
Poland, Penal Code, 1997, Article 123(1).
Senegal, Law on the Utilization and Protection of the Red Cross and Red Crescent Emblems, 2005, Article 2.
Serbia’s Criminal Code (2005) states that, in time of war, armed conflict or occupation, ordering or committing an attack “against … religious staff” constitutes a war crime.
Under Slovenia’s Penal Code (1994), “slaughter, torture [or] inhuman treatment” of religious personnel is a war crime.
378. Violence against … ministers of religion – 1. … [A]nyone who uses violence against any of the persons regularly assigned to the medical service, when, in accordance with the law and international agreements, the said personnel must be respected and protected, shall be punished by imprisonment for 5 to 15 years.
2. The same penalty shall be applied if the act is committed against any of the ministers of religion assigned to the armed forces.
379. Failure to release … ministers of religion. – Anyone who, in violation of the laws and international agreements, fails to hand over or release or otherwise detains any of the persons referred to in the preceding article when they have ceased to carry out their work in … places where they were providing services, shall be punished by military confinement for one to five years.
Somalia, Military Criminal Code, 1963, Articles 378–379.
Spain’s Military Criminal Code (1985) provides for the punishment of any soldier who “exercises violence against the personnel of … religious services, be they enemy or neutral, members of aid organizations and personnel affected to the services of [religious establishments]”, provided that the protection due is not misused for hostile purposes.
Spain’s Penal Code (1995) provides for the punishment of “anyone who should … exercise violence on … religious personnel”.
2. Exercising violence against … religious personnel.
During operations that may involve the use of force, chaplains belonging to the Military Archbishopric shall wear on their left arm an armlet … with the international distinctive sign for the protection of chaplains assigned to the Armed Forces established in the Geneva Conventions of 12 August 1949 and their Additional Protocols of 8 June 1977, consisting of a red cross on a white background.
Spain, Ministerial Order on Chaplains of the Armed Forces, 2004, p. 4.280.
(c) personnel of the … religious service of the enemy, unless they turn into combatants.
Tajikistan’s Criminal Code (1998), in the section on “Serious violations of international humanitarian law”, provides for the punishment of “wilful breaches of norms of international humanitarian law committed in an international or non-international armed conflict, against … religious personnel”.
“(C) military medical or religious personnel.
United States, Military Commissions Act, 2006, Public Law 109-366, Chapter 47A of Title 10 of the United States Code, 17 October 2006, p. 120 Stat. 2625, § 950v (a) (2) (C).
“ (2) The term ‘protected person’ means any person entitled to protection under one or more of the  Geneva Conventions, including … military … religious personnel.
Under the Socialist Federal Republic of Yugoslavia’s Penal Code (1976), as amended in 2001, “murder, torture [or] inhuman treatment” of religious personnel is a war crime.
In 2007, in the Constitutional Case No. C-291/07, the Plenary Chamber of Colombia’s Constitutional Court stated that the obligation in the 1977 Additional Protocol II to respect and protect religious personnel “has attained customary status, mainly due to its impact on State practice and on conflicts in the last decades”.
In 2005, in its initial report to the Human Rights Committee, Bosnia and Herzegovina stated that its Law on Freedom of Religion and on the Legal Status of Churches and Religious Communities in Bosnia and Herzegovina (2004) prohibits “attacks on and insults towards religious officials”.
Bosnia and Herzegovina, Initial report to the Human Rights Committee, 24 November 2005, UN Doc. CCPR/C/BIH/1, § 206.
In 2010, in the History and Geography Textbook for 8th Grade, Djibouti’s Ministry of National Education and Higher Education, under the heading “Basic rules of IHL” and in a section on “Specific protection”, stated that “religious personnel shall be respected and protectedˮ.
The Report on the Practice of Iraq refers to the protection afforded to religious personnel by the 1949 Geneva Conventions.
According to the Report on the Practice of Israel, the Israel Defense Forces (IDF) do not have a policy of targeting the religious personnel of their adversaries. The report adds that the implementation of this policy is subject to such personnel being clearly recognizable and not participating in hostile activities.
Report on the Practice of Israel, 1997, Chapter 2.7, referring to Law of War Booklet, 1986, p. 7.
At the CDDH, the Netherlands proposed an amendment to include a new paragraph in Article 15 of the draft Additional Protocol I to the effect that “persons, attached to civilian medical units, who are giving not religious but other spiritual help, shall be protected and respected”.
Netherlands, Proposal of amendment to Article 15 of the draft Additional Protocol I submitted to the CDDH, Official Records, Vol. III, CDDH/II/216, 13 February 1975, p. 74.
The proposal was rejected by 13 votes in favour, 6 against and 29 abstentions.
CDDH, Official Records, Vol. XI, CDDH/II/SR.19, 13 February 1975, p. 184, § 65.
In an explanatory memorandum on the ratification of the 1977 Additional Protocols, the Government of the Netherlands made a declaration to the effect that “humanist counsellors” were entitled to the same protection as religious personnel.
Netherlands, Lower House of Parliament, Explanatory memorandum on the ratification of the 1977 Additional Protocols, 1983–1984 Session, Doc. 18 277 (R 1247), No. 3, p. 14.
Based on replies by army officers to a questionnaire, the Report on the Practice of Rwanda states that military religious personnel must be protected. According to the report, no distinction is made between international and non-international armed conflicts.
According to the Report on US Practice, it is the opinio juris of the United States that medical and religious personnel are not to be knowingly attacked or unnecessarily prevented from performing their duties in either international or non-international armed conflicts.
An order issued in 1991 by the Chief of General Staff of the Yugoslav People’s Army (YPA) instructs YPA units to “apply all means to prevent any attempt of … mistreatment of … religious and medical personnel”.
Yugoslavia, Socialist Federal Republic of, Chief of General Staff of the Yugoslav People’s Army, Political Department, Order No. 579, 14 October 1991, § 2.
According to the Report on the Practice of Zimbabwe, Zimbabwe regards the protection of religious personnel from attack as being a rule of customary international law.
In 1980, in a draft resolution included in a report on the situation in Bolivia, the Council of Europe Parliamentary Assembly stated that it was appalled by the inhuman treatment inflicted by the military government on certain ecclesiastical figures.
Council of Europe, Parliamentary Assembly, Report on the situation in Bolivia (General policy of the Council of Europe), Draft resolution, Doc. 4620, 29 September 1980, § 5.
The Final Declaration adopted by the International Conference for the Protection of War Victims in 1993 urged all States to “make every effort” to protect religious personnel.
The attachment of religious personnel can be temporary.
83. The provisions governing medical personnel also apply to religious personnel.
Frédéric de Mulinen, Handbook on the Law of War for Armed Forces, ICRC, Geneva, 1987, §§ 81–83 and 474–475.
As in certain armies burial was carried out by religious personnel, and since their performance of that duty was in accordance with the Geneva Conventions, that personnel must be covered and protected by the Conventions and the Protocols, in the same way as any other medical and religious personnel.
ICRC, Statement at the CDDH, Official Records, Vol. XI, CDDH/II/SR.16, 6 February 1975, pp. 120–121, § 14.
The Turku Declaration of Minimum Humanitarian Standards, adopted by an expert meeting convened by the Institute for Human Rights of Åbo Akademi University in Turku/Åbo, Finland in 1990, states that “religious personnel shall be respected and protected and shall be granted all available help for the performance of their duties”.

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 § 6
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 § 127
 § 285
 § 14
 § 0616
 § 100
 § 31
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 § 32
 § 4
 § 4
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 § 7
 § 7
 § 67
 § 8
 § 177
 § 268
 § 950
 § 206
 § 65
 § 2
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 § 14