Military reference books and manuals (2009-2023, Volume 2)

The Chaplain’s Role in the Army

them at the appropriate level of the chain of command. By being

proactive, the chaplain assists in building unit morale.

28.

Chaplains can act as a unifying force in the unit. They can

affirm the chief responsibilities of the Army to protect vital national

interests, contribute to international peace and security, and promote

national unity and well-being. They can help give soldiers a sense of

community as they build confidence in the morality of the mission.

29.

The chaplain has a role to play in helping the Army to

become more reflective of Canadian society. Chaplains, by the nature

of their calling, respect the dignity and the value of every human

being. Chaplains can help integrate new people into the unit and

encourage their acceptance by all.

30.

Chaplains assist in the collective readiness of the unit by

conducting pre-deployment and reintegration briefings. They also

encourage members of their unit to have a personal discipline of

regular prayer and devotions.

31.

There are various traditions around mess life in the Army.

The chaplain is a member of the Officers’ Mess and should play a part

in that mess life. In many units, the chaplain is afforded the privilege

of also being a member of non-commissioned member messes. New

chaplains should not assume that they are automatically entitled to

enter non-commissioned member messes. The permission of the

appropriate President of the Mess Committee (PMC) should always be

sought before entering any mess. In those places where the chaplain is

invited and encouraged to participate in all messes the chaplain should

be respectful of the confidential nature of conversations in each mess.

RELATIONSHIP WITH CO AND OTHER SENIOR OFFICERS

32.

Chaplains need to be sensitive to the fact that they also have

responsibility for the pastoral care of those senior officers who serve

in their units. A good chaplain is able to play the role of confidant to

those who are senior in rank. The chaplain can lift some of the burden

of command by being an effective listener.

33.

In their role as specialist advisors, chaplains will be called

upon especially during operations and exercises to make specific

recommendations to the commanding officer on the need for members

to be repatriated. This very sensitive issue can significantly influence

the morale of the unit. Chaplains must always remember that

repatriation decisions are the responsibility of the commanding officer.

B-GL-346-001/FP-001

The Chaplain’s Manual

The chaplain must provide the commanding officer with as much

information as possible, and then support the decision even when it

does not conform to the chaplain’s recommendation.

34.

The chaplain is also the subject matter expert on religion. It

is imperative that chaplains familiarize themselves with the religious

and cultural dynamic of the area of operations. Commanding officers

will expect the chaplain to be knowledgeable and so will the other

members of the unit. Religion is often one of the causes of conflict

but can also be one of the resources for reconciliation. Chaplains

should supplement their already considerable knowledge with

additional study on the specifics of the area where they will be

operating.

ROLE OF THE CHAPLAIN IN SOLDIER CARE

35.

The chaplain has a large role to play in the care of soldiers.

The foundation of a chaplain’s counselling must be a holistic approach

to a soldier’s well-being. This gives the chaplain credibility with the

troops. Chaplains want the soldiers in their units to be mentally,

physically and spiritually well and fit. Chaplains see and value the

soldiers in their units as human beings first and then as soldiers. There

are times when a chaplain will have to advocate for individual

soldiers. The unit is stronger when individual soldier’s needs are

being attended to.

36.

Every soldier has the right to see a chaplain at any time. This

is a fundamental right that chaplains must ensure is respected at every

level of the chain of command. The leadership of a unit must be

reminded of the dividend that is realized when soldiers know that this

resource (their chaplain) is available at any time.

37.

There is no more difficult yet rewarding job than to minister

effectively to soldiers in crisis. In today’s Army, every chaplain will

encounter soldiers who are suffering from various degrees of stress.

For some this will be an accumulation of pressure from work and

home. For others it will be a direct result of their experience in

serving Canada overseas. Some will readily welcome a chaplain’s

intervention while others will as quickly reject it. For chaplains what

is clear is that we do not reject them. Chaplains have the opportunity

and the responsibility to journey with those who, because they are

broken in some way, cannot continue to walk alongside us. The

present generation of soldiers will judge our Army and our chaplains

by how well we care for our wounded.

B-GL-346-001/FP-001

The Chaplain’s Role in the Army

38.

Chaplains are required to offer pastoral care when soldiers

are dying. In some cases, they will minister to people who are dying a

natural death. They have to be prepared to provide terminal care and

grief counselling to family members and members of the unit. On

other occasions, chaplains will be there in the field when an accident

or a combat situation is responsible for the death of members of their

unit. What the chaplain says at those times may not have lasting

effects. The fact that they were there sharing the pain and the sorrow

will be the message. It is also at those times when the chaplain will

realize that they too are not alone. Chaplains are lifted up as people of

faith, and they share this ministry with many others.

CHAPLAIN RESOURCES

39.

In the field and on exercise it is imperative that the chaplain

be provided with a vehicle and driver. This will give chaplains the

flexibility to perform the job that the Army expects of them. The

driver also gives the chaplain, an unarmed non-combatant, some

degree of protection. Chaplains need to be aware that the driver is not

a personal servant. The chaplain must still possess basic field skills

such as knowing correct radio procedure. This will enable the

chaplain to function in an emergency if the driver is injured or killed.

40.

Army chaplains, both Regular Force and Reserve, are entitled

to a number of clothing and personal issue items. Annex B to this

chapter describes the entitlements for Protestant chaplains, and Annex

C describes the entitlement for Roman Catholic chaplains.

41.

The issue of what to bring when a chaplain is deploying is a

difficult one. Annex D is a recommended list of supplies that a

chaplain might consider taking to the field. This is by no means an

exhaustive list. Each operational theatre will be unique and there will

be unique needs.

ACTIVITIES OF A CHAPLAIN

42.

Army chaplains will be involved in a number of activities and

one of the most important will be the provision of religious services.

Chaplains will celebrate or facilitate rites, sacraments and ordinances

required by the religious demographics of the personnel in their unit or

base. It is Branch practice and convention that Christian worship,

when celebrated in the field or on operational deployments, would

normally afford soldiers the opportunity to receive communion.

B-GL-346-001/FP-001

The Chaplain’s Manual

43.

Chaplains will provide pastoral care to the members of their

unit and their families, including pre-deployment screenings and

counselling, and post-deployment reintegration care. In some

instances, the pastoral care provided by the unit chaplain will include

ministry within institutions, such as hospitals and detention barracks.

44.

New chaplains and their supervisors should use the Army

section of the Chaplains Environmental Orientation Requirements

Record (Annex F). The series of tasks identified in this document

provides a guideline of the basic skills that a new chaplain will need to

learn in order to be effective. This is a useful tool for ensuring that

new chaplains receive support and mentoring early in their ministry.

ETHICS TRAINING

45.

The chaplain’s job is not to be a unit’s cheerleader but to be

its conscience. Chaplains should be prepared to deliver ethical

training and provide ethical advice when asked. Paragraph 8 of this

chapter refers to the chaplain’s need to exercise a ministry of prophecy

in assisting the unit to attain the highest ethical standard (see A-CG-

001/JD-000 CF Chaplain Branch Manual, Chapter 6, paragraph 20).

PADRE’S HOURS

46.

One of the unique opportunities that chaplains have is the

delivery of Padre’s Hours. This can be a means to establish contact

with unit personnel and create a positive perception of the chaplain. It

is an occasion for teaching and building relationships. Chaplains

should be well-prepared, and present material and lead discussions that

are current and relevant.

LEAVE

47.

CFAO 16-1 is the authority for all leave in the CF. Chaplains

are expected to use their leave. In the unit, it will be assumed that

chaplains will usually take their leave during the unit’s block leave

period. There will however be circumstances when the chaplains

responsibilities to share in the broader ministry of the brigade and/or

garrison chaplain team, and in the worship life of the military chapel

communities, will preclude them from taking leave during unit block

leave periods. Leave planning must be flexibly managed so as to

address the needs of the chaplain, the unit and the shared ministry of

B-GL-346-001/FP-001

The Chaplain’s Role in the Army

the chapel and chaplain team (see also A-CG-001/JD-000 CF

Chaplain Branch Manual, Chapter 14, paragraphs 23-31).

GENDER INCLUSIVE CHAPLAINCY

48.

Female chaplains have served in Canada’s Army since the

1980s, and they continue to serve today as team members and team

leaders, within garrison and headquarters settings, as well as in

theatres of operation - both domestically and abroad.

49.

Although the chaplaincy is represented by those whose

denominational/faith tradition polity and practice may vary greatly

with respect to understanding the role of women as spiritual leaders, in

this military ministry context both male and female chaplains are

called to serve and work together, and to accept and respect fully the

legitimacy and richness of one another’s ministry.

50.

The commitment to creating an inclusive team ministry

setting, in which both male and female “padres” are valued equally,

contributes to enhancing the Army Chaplaincy's overall effectiveness

in responding to the pastoral needs of the men and women in uniform

and the families who support them.

CULTURAL SENSITIVITY

51.

Chaplains are identified as a resource for commanders when

dealing with issues of cultural sensitivity. Chaplains must make every

effort to aid both members and the commanding officer when trying to

accommodate unit members who have dietary needs, clothing or

calendar issues related to their cultural or religious expression.

52.

On deployment it is the chaplain who will often have to

explain to the chain of command the deeper role that religion can play

in many regions of the world. For example, in 2003 when American

forces were entering the town of Nasyryah in Iraq the local leadership

bypassed senior officers and went straight to the chaplain. They

approached him, the interpreter explained, because he was the one

who was wearing the cross and therefore clearly in charge.

B-GL-346-001/FP-001

The Chaplain’s Manual

ANNEX B

SCALE OF ISSUE: PROTESTANT CHAPLAIN

SCALE

GROUP

CODE

DESCRIPTION

QTY

REMARKS

D01305AA

8415

218897728

Shirt,man's

Female or

male,

Clerical,

includes

cotton/polyester, black,

primary

coat style, button

reserve

closure, military collar,

chaplains.

Size any acceptable

D01305AA

9925

009265205

Chaplain's kit (p), c/o

Regular

altarcloths, plastic

force and

bottles, candle holder,

primary

carrying case, chalice,

reserve

paten, ciborum w/ host

chaplains

box, Communion paten,

upon

corporals, Anodized

successful

completion

of basic

officer

training.

D01305AA

9925

219078044

Clerical cloak

All chaplains

of all

Custom tailored, c/w

denominatio

arm slits, full circular

ns.

cloak half-lined, collar

can be same material as

cloak, fastened at breast

with chain and clasp.

D01305AA

9925

218036773

Stole set (P), chaplains

Regular

(chaplains of all

force

denominations), c/o

chaplains of

stoles (olive green,

all

purple, red, white), as

denominatio

per scale of issue B13-

ns.

012

B-GL-346-001/FP-001

The Chaplain’s Manual

SCALE

GROUP

CODE

DESCRIPTION

QTY

REMARKS

D01305AA

9925

215302606

Cassock,chaplains (P),

For anglican

black, bengaline,

chaplains of

double-breasted w/

the regular

adjustable cincture,

forces and 1

fastened at left shoulder

for the

by 2 black cassock

chaplain (P)

buttons and at right

students of

shoulder by 1 black

the

cassock

subsidized

university

training

plans

(MCTP and

UTPNCM),

anglican and

lutheran.

D01305AA

9925

215302612

Gown,geneva (P), black

Other than

or blue bengaline, open

anglican and

front,voluminous gown,

lutheran

bishop-type

chaplains. 1

sleeves,demands to state

for chaplain

arm length, chest girth,

(P) students

waist girth and height

of the

subsidized

university

training

plans

(MCTP and

UTPNCM),

all except

anglican and

lutheran.

B-GL-346-001/FP-001

Scale of Issue: Protestant Chaplain

SCALE

GROUP

CODE

DESCRIPTION

QTY

REMARKS

D01305AA

9925

215302621

Surplice, chaplains (P),

Anglican

white nylon, 39-1/2 in

and lutheran

long at back, 37-1/2 in

chaplains

long at front, 110 in

only.1 for

bottom circumference,

chaplain (P)

14 in neck diameter, 1

students of

size only

the

subsidized

university

training

plans

(MCTP and

UTPNCM).

anglicans

and

lutherans

only.

D01305AA

9925

215302622

Tabs, ecclesiastical (P),

Other than

white linen, 7 in long, 3

anglican and

in wide, c/o a back panel

lutheran

and 2 narrow front

chaplains.

panels, the front panels

forming the tabs

D01305AA

9925

218741485

Scarf, chaplain's

All chaplains

protestant, black, CF

of all

chaplain service insignia

protestant

at each end, size, tall

denominatio

ns.

B-GL-346-001/FP-001

The Chaplain’s Manual

SCALE

GROUP

CODE

DESCRIPTION

QTY

REMARKS

D01305AA

9925

218722466

Alb (RC), open cassock

All chaplains

type, white, off-white or

of all

light beige, polyester

denominatio

and vicose,

ns including

unembroidered, sized as

primary

required

reserve

chaplain 1

for the

chaplain (P)

students of

the

subsidized

university

training

plans

(MCTP and

UTPNCM).

for all.

D01305AA

9925

218809564

Breviary, anglican book

Anglican

containing the divine

chaplains

office for each day,to be

only.

recitedby those in

orders, 1 each bishop,

priest and deacon

D01305AA

9925

218809565

Robe, baptismal (white

Baptist

or black) clergyman’s

chaplains

robe especially designed

only.

to be worn over

baptismal trousers

during sacrament of

baptism by immersion

D01305AA

9925

218809567

Trousers and boots,

Baptist

baptismal trousers

chaplains

reaching up to the

only.

chest,and secured at the

bottom to rubber

boots,worn by the clergy

when administering the

sacrment of baptism by

immersion

B-GL-346-001/FP-001

The Chaplain’s Manual

ANNEX C

SCALE OF ISSUE: ROMAN CATHOLIC CHAPLAIN

SCALE

GROUP

CODE

DESCRIPTION

QTY

REMARKS

D01306AA

8415

218897728

Shirt, man's, clerical,

cotton/polyester, black,

coat style, button

closure, mili tary collar,

size any acceptable

D01306AA

9925

218741486

Scarf, chaplain's roman

catholic, purple, CF

chaplain service insignia

at each end, size any

acceptable

D01306AA

9925

219022775

Chaplain's kit (RC),

active combat, c/o 1

carrying bag, 1

ethafoam interior, 1

stole, 1 chalice, 1 host

box, 2 corporals, 2

purificators, 1 glass

cruet, 1 oil stock, 1

pocket

D01306AA

9925

219078044

Clerical cloak custom

tailored, c/w arm slits,

full circular cloak half-

lined, collar can be same

material as cloak,

fastened at breast with

chain and clasp, c/w

D01306AA

9925/NIC-

Sunday mass book, size

117761

(CCCB) 9.00

B-GL-346-001/FP-001

The Chaplain’s Manual

SCALE

GROUP

CODE

DESCRIPTION

QTY

REMARKS

D01306AA

9925

218036762

Sick call kit, chaplains

Repair/repla

(RC), c/o anointing set,

cement of

burse, case chaplains

pyx and

sick call kit, crucifix,

anointing set

manual, roman ritual,

shall be

pyx, stole as per scale of

authorized

issue b13-013

by DPOCS

D01306AA

9925

218722466

Alb. (RC), open

Issued to

cassock type, white, off-

new chaplain

white or light beige;

upon

polyester and vicose,

enrolment.

unembroidered, sized as

required

D01306AA

9925

219217251

Book eucharistique

Liturgy book

chaplains RC (French

used by

version), soft cover,

pastoral

title: assemblees

associate RC

dominicale

chaplains

D01306AA

9925

219217250

Book eucharistque

Liturgy book

chaplains RC (English

used by

version), soft cover,

pastoral

title: celebration of the

associate RC

word

chaplains;

D01306AA

9925/NIC-

Cross for the pastoral

117762

associate

B-GL-346-001/FP-001

The Chaplain’s Manual

ANNEX D

SUGGESTED CHAPLAIN KIT LIST

(Source: suggestions of individual chaplains recently deployed)

Adminstrative:

This manual

CF Chaplain Branch manual (on disk)

Chaplain telephone directory

Accordion file and file folders

Field message pads

Binder

Blank disks

Envelopes/stationary

Pencils/pens/felt tips/ruler/erasers

Laptop and field printer

Set of two-way Motorola radios(for contact with

driver)

GPS system

Cell Phone

Record of service book

Personal:

Geneva convention card

ID and identification disk

Passport and visas

DND 404 driver permit

Certificate of Vaccination

Ecclesiastical Supplies:

Communion wine/wafers/powdered grape juice

Plastic containers/bottles for above

Mass/communion kit

B-GL-346-001/FP-001

The Chaplain’s Manual

Liturgical calendar

Rosaries and religious medals

Devotional materials

Liturgical resources

Music resources

Bibles/Tracts

Communion cups

Vestments and other religious needs (PA cross)

Software resources (music, liturgical, and sermon

preparation)

Missals

Resources for other faith groups

Multi-faith calendar

Candles, linens

Holy oil

Prepared services for special commemorations (e.g.

Remembrance Day)

Musical instruments

Field Communion kit

Other Suggestions:

Water purification tablets

First Aid Kit

Coffee/soup/teapot/cups

Digital Camera or Camera/film

Matches/lighter

Tissues

Canadian Flag

AA material

Pocket tape recorder

B-GL-346-001/FP-001

The Chaplain’s Manual

ANNEX E

SUGGESTED TASK LISTS

SECTION 1

SUGGESTED TASK LIST

UNIT CHAPLAIN

Reference: CF Chaplain Branch Manual, Chapter 7, General Duties

and Areas of Responsibility for Chaplains

Perform ministry of presence within the unit.

Establishes a pastoral relationship of mutual trust

and respect with the members of the unit, while

remaining sensitive at all times to the interpersonal

differences which may exist, as well as to the dignity

of each member of the unit.

Parades regularly with unit and participates in unit

Field Training Exercises wherever possible.

Provide unit personnel with access to pastoral support and

counsel.

Effectively gathers and interprets information

relative to counseling situations; offers comfort,

encouragement or other appropriate assistance in

times of individual need.

Is able to recognize own counseling limitations and

facilitate referral to appropriate care-giving

professionals, such as Social Work Services,

Medical Services, other Faith Leaders.

Offer advice and/or recommendations to commanding officer

and supervisors (at the most appropriate level within the unit) on

matters pertaining to the moral, ethical and spiritual well-being of their

subordinates.

Promotes the well-being of all members of the unit and

contributes to the problem-solving process within the unit through

making appropriate recommendations based on training and

experience.

Provide appropriate support to deployed unit members.

B-GL-346-001/FP-001

The Chaplain’s Manual

Conducts pre- and post-deployment screening in a

timely manner and in accordance with chain of

command directives.

Assists in the development of support plans for

families of deployed members who are experiencing

difficulties.

Develops liaison with other helping agencies as

necessary.

Supports DAG/AAG/Reintegration process with

members/families when deploying/returning.

Take responsibility for provision and form of all religious

celebrations and observances conducted within the unit. Ensure,

insofar as able, that appropriate access to worship, pastoral care and

nurture is afforded unit personnel and their families, regardless of

religious faith expression.

Advocates for the provision of appropriate time,

space and means for unit personnel to access

worship and spiritual nurture within the unit as

appropriate, including during unit exercise and

deployments.

Promotes the spiritual well-being of all personnel,

regardless of their faith of expression.

Advises the commanding officer on matters of

religious accommodation.

Conducts all military public and voluntary services

in accordance with Branch and ICCMC directives.

Pursue opportunities for professional development.

Participates in formal and informal programs for

enhancement of chaplaincy skills, such as:

(1)

professional reading,

(2)

seminars,

(3)

continuing education courses,

(4)

CFChCS courses, and

(5)

brigade and area-level chaplain

conferences.

B-GL-346-001/FP-001

Suggested Task Lists

Seeks to expand ability to care for members of other

faiths within appropriate parameters.

Demonstrate Leadership. (e.g. respecting the unit chain of

command, leading by example, and developing chaplain leadership

skills.)

Seeks to know the unit well and contributes to the

enhancement of life within the unit. Strives to

achieve “active” presence by participating, to the

extent possible, in the life and work of the unit.

Demonstrates a working knowledge of the unit, and

is able to balance the concerns of individuals with

the exigencies of the service.

Is responsible to the commanding officer and

Brigade Chaplain for all ministry performed within

the unit.

Establishes a good working relationship with the

unit commanding officer and other supervisors, such

as sub-unit officers commanding and sergeant-

majors, and works to instill a deepening appreciation

of the value a chaplain can bring to the unit.

Maintains personal physical fitness standards.

Develops and maintains basic military skills (with

the exception of weapons handling) appropriate to

environment.

Carries out other duties as assigned by the

commanding officer or Brigade Chaplain within the

limitations established by QR&O 33.03

Demonstrate communication skills. (e.g. in pastoral

counselling, worship, teaching, and staff work.)

Exercises active listening skills and empowers

individuals to find their own solutions.

Seeks to be emotionally present whilst remaining

professionally objective.

Offers worship and teaching that is planned,

relevant, varied and joyous (especially during

extended field exercises).

B-GL-346-001/FP-001

The Chaplain’s Manual

Employs proper military staff procedures in writing

reports and communications.

Completes, in a timely fashion, all reports and other

administrative tasks assigned, including After

Action Reports, and Chaplain Monthly and Annual

Reports.

10.

Maximize personal abilities (be organized, available and

accountable)

Establishes a routine of visitation in all accessible

unit work areas.

With the concurrence of PMCs, shares appropriately

in the life of all messes.

Offers routine feedback to the unit commanding

officer and the Brigade Chaplain on ministry in the

unit, and seeks their guidance in order to enhance

effectiveness.

Maintains necessary records in a responsible and

appropriate manner.

11.

Display professionalism. (demonstrate integrity of vocation,

professional knowledge, confidentiality and credibility.)

Displays a high level of motivation and

professionalism by maintaining integrity and

credibility as a servant of a higher power and as a

commissioned officer.

Reads, adheres to, and indicates an understanding of

commanding officer’s direction and unit routine

orders.

Demonstrates working knowledge of CF and Branch

policies and directives, especially those impacting

on chaplain services, including but not limited to:

Harassment Policy, Statement of Defence Ethics,

and Diversity.

Respects the confidentiality of all who place their

trust in the chaplain.

Routinely reads scripture, studies and prays.

B-GL-346-001/FP-001

Suggested Task Lists

SECTION 2

SUGGESTED TASK LIST

BRIGADE/BASE/ASG CHAPLAIN

Reference:

CF Chaplain Branch Manual, Chapter 7, Duties and

Responsibilities of Team Leaders

12.

Be responsible to the brigade, base or area support group

(ASG) commander, and to the Area Chaplain, for all chaplain services

within their respective brigade/base/ASG. Be responsive to the

commanding officers of all brigade/base/ASG units concerning

chaplain services within their units.

Meets routinely with commander and staff to discuss

Chaplaincy issues and issues impacting the moral

and spiritual well being of brigade/base/ASG

personnel and their families.

Conducts periodic liaison visits to brigade/base/ASG

units in order to discuss such issues with unit

commanding officers and staff, and with each unit

chaplain.

Offers advice to commanders and staff on all matters

affecting the moral and spiritual well being of

brigade/base/ASG personnel and their families.

Participates in chaplain team-leader

meetings/conference calls at the area level.

Facilitates the passage of chaplaincy information

between brigade/base/ASG and area levels of the

Chaplain Branch.

Provides Monthly and Annual Chaplain Reports to

the commander and to the Area Chaplain for review,

comment and onward submission to NDHQ.

13.

Promote throughout the brigade/base/ASG an awareness of

the operational importance of chaplain services.

Establishes good working relationships with the

brigade/base/ASG commander and staff, and with

the commanding officers of all units, routinely

seeking feedback from them in an effort to enhance

the provision of chaplain services.

B-GL-346-001/FP-001

The Chaplain’s Manual

Instills in all unit chaplains, and amongst those they

serve, a deepening awareness of the “value-added”

that chaplain services can contribute to a unit’s

operational effectiveness.

Promotes the development of a collaborative

approach to ministry between unit chaplain and unit

chain of command, and amongst the unit chaplain

team as a whole.

Displays a preparedness and proficiency for

participating in brigade/base/ASG and unit level

training and deployments.

Seeks to provide and coordinate chaplain support to

units with chaplain vacancies, or whose chaplains

are absent on deployments or tasking.

Advocates for provision of resources necessary to

support effective delivery of chaplain services at the

unit and brigade/base/ASG level.

14.

Be responsible for the provision, and form, of all religious

celebrations and observances conducted within the brigade/base/ASG,

and by all unit chaplains, in connection with their military duties, and

be responsible for seeing that appropriate access to worship, pastoral

care and spiritual nurture, is provided to brigade/base/ASG personnel,

regardless of their religious faith expression.

Advocates for the provision of appropriate time,

space and means for brigade/base/ASG personnel to

access worship and spiritual nurture, within their

units (as appropriate), and during brigade/base/ASG

exercises and deployments.

Promotes the spiritual well being of all

brigade/base/ASG personnel, regardless of their

faith expression, advising commanders at all levels

on matters of religious accommodation.

Conducts all military public and voluntary worship

services in accordance with Branch and ICCMC

directives.

Ensures that chapel worship, programming,

organizations and policies are implemented in

accordance with Branch directives, and are

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Suggested Task Lists

appropriately supported by all members of the

chaplain team.

Ensures annual chapel congregational meetings are

held, and reports and audited financial statements

are prepared and submitted, in accordance with

Branch directives.

15.

Be responsible for the administration and stewardship of all

assigned resources.

Prepares, submits and implements Chaplain Services

Operational/Business Plan.

Ensures sound budgetary management of all public

funds allocated to chaplain services, ensuring all

expenditures are made in accordance with DND

directives.

In consultation with Coordinator of Shared Chapel

Ministries (CSCM), advises on chapel budgets and

ensures all disbursements are carried out in

accordance with directives governing Protestant and

Roman Catholic chapel funds.

Advocates for ongoing attention to matters of chapel

infrastructure maintenance, repair, and enhancement.

16.

Be responsible for supervising the work and ministry of, and

for promoting the development of skills amongst, all chaplain team

members within the brigade/base/ASG.

In partnership with unit commanding officers and

staffs, oversees the work and ministry of unit

chaplains within the brigade/base/ASG.

Maintains a unit chaplain nominal roll, and

supervising chaplain dossiers. Ensures all unit

chaplains receive required training, and seeks to

foster their professional development through formal

and informal training opportunities.

Through use of Canadian Forces Personnel

Assessement System (CFPAS), provides Personnel

Development Review (PDR) task descriptions,

periodic feedback and mentoring, and prepares

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Chaplain Professional Assessments for each

chaplain.

Makes recommendations concerning suitability for

career coursing, operational tasking, component

transfer, and promotion, etc.

Ensures provision of chaplain coverage to

brigade/base/ASG level training and deployments,

and coordinates and supervises deployed team

ministry, as required.

Supports the career development, and evaluates the

work performance, of civilian staff assigned to

support chaplain services. In consultation with

Civilian Personnel Officer (CPO), ensures that

support staff are given the opportunity to improve

skills through appropriate training.

17.

Be responsible to the Area Chaplain for all Chaplaincy

recruiting within the brigade/base/ASG.

Seeks prospective chaplain candidates for enrolment

in the Reserve and Regular Forces.

Maintains a knowledge of, and proficiency in, all

Chaplaincy recruitment procedures.

Provides liaison, as appropriate, with civilian

Church authorities and regional theological colleges,

in order to promote military Chaplaincy, and to find

suitable Chaplaincy candidates.

Arranges for chaplaincy and commanding officer

interviews with prospective candidates to discuss

mutual expectations of ministry; provides

information and assistance in endorsement and

recruiting processes; and offers pastoral support to

chaplaincy candidates, as appropriate.

18.

Display a high level of motivation and professionalism.

Maintains a high level of personal integrity and

credibility, as a servant of a higher power, and as a

commissioned officer.

Demonstrates a thorough working knowledge of CF

and Branch policies and directives.

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Suggested Task Lists

Respects the confidentiality of those who give their

trust.

Participates in formal and informal programs for the

enhancement of chaplaincy and military skills, as

appropriate.

Maintains a high level of physical and spiritual

fitness.

Fosters a high level of motivation and

professionalism amongst all chaplains in the

brigade/base/ASG.

Functions effectively as a staff specialist and adviser

within the brigade/base/ASG headquarters.

Carries out other appropriate duties assigned by the

brigade/base/ASG commander or the Area Chaplain.

SECTION 3

SUGGESTED TASK LIST

AREA CHAPLAIN

Reference:

CF Chaplain Branch Manual, Chapter 10, Duties

and Responsibilities of Strategic and Operational Chaplains

19.

Responsible to Area Commander and Chaplain General for

all chaplain services within a Land Force area. Responsive to

commanders of area brigades, bases, training establishments, and the

ASG for the chaplain services provided to their commands.

Meets routinely with Area Commander and staff to

discuss Chaplaincy issues and issues impacting the

moral and spiritual well being of area personnel and

their families.

Conducts periodic liaison visits to commanders and

staffs of area brigades, bases, training

establishments, and the ASG to discuss issues within

their span of control.

Meets with individual unit commanding officers as

required. Offers advice to commanders and staff on

all matters affecting the moral and spiritual well

being of area personnel and their families.

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Participates in the Chaplain General’s Operational

Level Council, and facilitates the passage of

information between the tactical and strategic levels

of the Chaplain Branch.

Provides monthly and annual chaplain services

reports to the Area Commander for review and

comment, and to the Chaplain General.

20.

Promote throughout the Land Force area an awareness of the

operational importance of Chaplain Services.

Establishes good working relationships with the

Area Commander and staff, and with the

commanders and staff of all area formations,

routinely seeking their feedback, in an effort to

enhance the provision of chaplain services.

Instills in all chaplains within the area, and amongst

those they serve, a deepening awareness of the

“value-added” that chaplain services can contribute

to a unit’s operational effectiveness.

Promotes the development within the area of a

collaborative approach to ministry, and the creation

and enhancement of multi-disciplinary care teams.

Represents the CF Chaplaincy, as directed, on

regional and national Church bodies, interfaith

councils, local ministerials, etc.

21.

Responsible for provision, and form, of all religious

celebrations and observances conducted within area military

establishments, and by all area chaplain personnel in connection with

their military duties. Responsible to ensure, in so far as possible, that

appropriate access to worship, pastoral care and spiritual nurture is

provided to area personnel and their families.

Advocates for the provision of appropriate time,

space, and means for area personnel to access

worship and spiritual nurture, within their units,

during exercises and deployments, and within

training establishments.

Maintains and implements (in consultation with

Chaplain Branch authorities, members of the

Interfaith Committee, and area chaplain personnel)

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Suggested Task Lists

the standards for religious preparation, nurture and

public worship, as well as guidelines for use of all

area chapels.

Ensures that all area chapel ecclesiastical records

and registers are maintained in accordance with

Branch Policy.

Promotes the spiritual well being of all area

personnel regardless of religious expression.

Advises as appropriate on matters of religious

accommodation.

Ensures that all Civilian Officiating Clergy

employed within the area are approved and

mandated by the Chaplain General Division.

22.

Responsible for supervising the work and ministry, and for

promoting the skill development, of all chaplains within the area.

In partnership with brigade/base/ASG commanders

and their staffs oversees the work and ministry of all

chaplains within the area.

Provides regular feedback and mentoring to each, in

an effort to help them hone their leadership and

ministry skills.

Ensures that adequate supervision is provided by all

brigade/base/ASG chaplains to each of their

subordinate chaplains.

Prepares annual chaplain professional assessments

for the Deputy Area Chaplain, and for all area

brigade/base/ASG Chaplains.

Serves as reviewing officer for other chaplain

professional assessments in the area.

Plans and coordinates annual chaplain professional

development conferences.

Ensures all area chaplains receive required training.

Makes recommendations concerning the

appointment of the Deputy Area Chaplain and

Reserve Brigade Chaplains, as well as the posting of

all Regular Force chaplains.

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23.

Responsible to the Chaplain General for all Chaplaincy

recruiting within Land Force Area.

Seeks prospective chaplain candidates for enrolment

in the Regular and Reserve Forces.

Maintains a knowledge of, and proficiency in, all

Chaplaincy recruitment procedures.

Liaises, as appropriate, with civilian Church

authorities and regional theological colleges, in

order to promote military Chaplaincy, and to find

suitable Chaplaincy candidates.

Arranges for interviews with prospective candidates

to discuss mutual expectations of ministry; provide

information and assistance in endorsement and

recruiting processes; and to offer pastoral support, as

appropriate.

24.

Display a high level of motivation and professionalism.

Maintains a high level of personal integrity and

credibility, as a servant of a higher power, and as a

commissioned officer.

Demonstrates a thorough working knowledge of:

Statement of Defence Ethics; Statement of Ethics for

Chaplains in the CF; Canadian Forces Harassment

Policy; Interim Policy on Religious

Accommodation; and other relevant CF and

ecclesiastical policies and directives.

Respects the confidentiality of those who give their

trust.

Participates in formal and informal programs for the

enhancement of chaplaincy and military skills, as

appropriate. Maintains high level of physical and

spiritual fitness.

Fosters a high level of motivation and

professionalism amongst all other chaplains in the

area.

Functions effectively as a staff specialist and adviser

within the area headquarters.

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Suggested Task Lists

Carries out other appropriate duties assigned by the

area commander or the Chaplain General.

SECTION 4

SUGGESTED TASK LIST

DEPUTY AREA CHAPLAIN

Reference:

CF Chaplain Branch Manual, Chapter 10, Duties

and Responsibilities of Strategic and Operational Chaplains

25.

Responsible to act as Area Chaplain when required.

26.

Maintains a thorough knowledge of, and performs effectively

when in an acting capacity, the tasks of the Area Chaplain (see Annex

D, Suggested Task List Area Chaplain).

27.

Assists the Area Chaplain in the completion of his/her

mandate.

Serves as a technical advisor on matters pertaining

to the Reserve Force in general, and of the unique

challenges of Reserve Chaplaincy, in particular.

Assists the Area Chaplain in providing oversight and

mentorship to the Reserve Brigade Chaplains, and

prepares their annual chaplain professional

assessments.

Assists in coordinating Chaplaincy recruiting within

the Area.

Participates in chaplain team leader

meetings/conference calls at the Area level.

Assists in planning and organizing Area Chaplain

Conference.

28.

Displays a high level of motivation and professionalism.

Maintains a high level of personal integrity and

credibility, as a servant of a higher power, and as a

commissioned officer.

Demonstrates a thorough working knowledge of:

Statement of Defence Ethics, Statement of Ethics for

Chaplains in the CF, Canadian Forces Harassment

Policy, Interim Policy on Religious

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Accommodation, and other relevant CF and

ecclesiastical policies and directives.

Respects the confidentiality of those who give their

trust.

Participates in formal and informal programs for the

enhancement of chaplaincy and military skills, as

appropriate.

Maintains high level of physical and spiritual fitness.

Fosters a high level of motivation and

professionalism amongst all other chaplains in the

Area.

Carries out other appropriate duties assigned by the

Area Chaplain.

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No.

Requirement

Date

Initial

Presided at worship in a Naval Chapel

Drafted a Compassionate Message for review

prior to releasing

Drafted and Released Compassionate

Message with review not required

Sea Environmental Course

10.

Led Prayers on Divisions

11.

Conducted a Shipboard Baptism

12.

Stood duty watch (with back-up)

13.

Stood duty watch (without back-up)

14.

Recommended and administered repatriation

of a member of ship's company to Naval

authorities (briefing, message, follow-up, etc)

15.

Recommended and administered repatriation

of a member of Air detachment to Naval/Air

authorities (briefing, message, follow-up, etc)

16.

Deployed to sea for a single ship exercise or

operation other than NATO

17.

Deployed to sea for a multi ship exercise or

operation other than NATO

18.

Deployed to sea with a NATO or other,

international Fleet

19.

Prepared a post-deployment report (sea)

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Chaplain’s Environmental Orientation Requirements Record

No.

Requirement

Date

Initial

20.

Attended at a Battle of Atlantic public

ceremony

21.

Performed Committal of Ashes at sea

22.

Officiated at a Navy Mess Dinner

ARMY

No.

Requirement

Date

Initial

Prepared an Annual Chaplain Report

(Common Task)

Conducted a Padre’s Hour (Common Task)

Conducted a Military Funeral (Common

Task)

Notified NOK of illness or death (Common

Task)

DAG Screening (Common Task)

Presided at worship in an Army Chapel

Drafted a Compassionate Message for review

prior to releasing

Led Prayers on Parade

Duty chaplain (with back-up)

10.

Duty chaplain (without back-up)

11.

Short field deployment (2 to 5 days)

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No.

Requirement

Date

Initial

12.

Deployed on a field exercise (1 week to

1 month)

13.

Deployed on overseas operation

14.

Prepared a post-deployment report

15.

Attended a Remembrance Day Parade

16.

Attended a Regimental Memorial Parade

AIR

No.

Requirement

Date

Initial

Prepare an Annual Chaplain Report

(Common Task)

Conducted a Padre’s Hour (Common Task)

Conducted a Military Funeral (Common

Task)

Notified NOK of illness or death (Common

Task)

DAG Screening (Common Task)

Conducted funeral/memorial service (Air

Force)

Preside at worship in an Air Force Chapel

Drafted a Compassionate Message with

review prior to releasing

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Chaplain’s Environmental Orientation Requirements Record

No.

Requirement

Date

Initial

Drafted a Compassionate Message with

review not required for repatriation of service

member

10.

Led prayers on Parade

11.

Performed duty chaplain on Wing with

supervision

12.

Performed duty chaplain on Wing without

supervision

13.

Recommended repatriation of a member to

squadron commanding officer after dealing

with family and other professionals involved

14.

Deployed with squadron on exercise (e.g.

Box Top) and operations with NATO and

other Allied Countries

15.

Advised the commanding officer of a

squadron or commander of a wing regarding

morale

(with supervision)

16.

Prepare a post-deployment report after

exercise or deployment

17.

Conducted funeral or memorial service at the

Wing or on deployment

18.

Performed Committal of Ashes from an

aircraft with supervision

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CHAPTER 3

THE ROLE OF THE CHAPLAIN IN COMBAT

GENERAL

In combat, the role of the chaplain is to provide spiritual care

to members of the Army, and this means that the chaplain must be

integrated with, and in close proximity to, our combat forces.

CHAPLAIN SUPPORT PRIORITIES

The senior chaplain of an Army formation, upon receiving

operational orders, will develop a Chaplain Support Plan (CSP) for the

formation (see Chapter 10). This plan ensures chaplain coverage is

provided to units or elements in the following priority:

those in close proximity to the enemy;

those likely to handle the wounded, dying and dead;

those providing combat service support; and

those providing headquarters, communications and

command elements.

A unit chaplain, upon receiving operational orders, will

develop a CSP for the unit or elements to which he/she is assigned,

and will coordinate this CSP with the CSPs of the other unit chaplains

within the formation, and with the formation CSP as a whole.

The chaplain shall be located as far forward as possible in

order to provide:

spiritual encouragement and support to combatants;

spiritual care to the wounded and dying; and

spiritual advice to the commanding officer.

The chaplain shall prepare appropriate services or Padre’s

Hours to strengthen the soldiers for the spiritual rigours of combat.

These could include:

prayers for members, their families back home,

leaders, and the enemy;

opportunities for discussion and information sharing

about issues related to the conflict;

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commissioning and thanksgiving services; and

services of remembrance and burials.

DEPLOYMENT OF CHAPLAINS IN COMBAT

The deployment of chaplains in combat is normally guided

by two general considerations:

where will chaplains provide the best spiritual

example and encouragement to soldiers directly

involved in combat; and

where will chaplains most effectively provide for the

sick, wounded, dying, and dead?

In the First World War, most chaplains were initially situated

at Field Hospitals, and thereafter at Surgical and Convalescent

Hospitals. Later, as the horror of trench warfare became more

obvious, chaplains were encouraged to be with their front-line units to

set an example of moral courage in the face of adversity.

In the Second World War, Field Marshall Montgomery asked

chaplains to volunteer for the assault units in the breakout from Egypt;

again to set an example of moral courage.

In Korea, due to long periods of static warfare, permanent

camps were established behind the front lines. At first, chaplains were

assigned to units in such camps, but later they rotated to the front

lines. As in previous conflicts, the most effective chaplains were the

ones deployed closest to the soldiers.

DOCTRINE OF CHAPLAINS IN COMBAT

10.

The doctrine of chaplains in combat flows from their calling

as servants of God, and caregivers to Humanity. Whether in word and

sacrament, or prayer and witness, chaplains are endorsed spiritual

leaders who:

Nurture the Living:

(1)

Chaplains should pursue opportunities for

exercising a ministry of presence and

spiritual friendship with and amongst

soldiers, senior non-commissioned

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The Role of the Chaplain in Combat

members, and officers, even on the

battlefield.

(2)

Chaplains should seize opportunities for

formal and informal worship with due

regard to the tactical setting and local

security.

(3)

Chaplains should exploit opportunities for

Padre’s Hours, religious instruction, study

and pastoral counselling during breaks in

operations both in formal and informal

settings.

Care for the Wounded:

(1)

Chaplains by their very presence among the

wounded and dying bear peace and

assurance of care.

(2)

Chaplains should maintain appropriate

spiritual resources and prayers for those of

various faith groups.

(3)

Chaplains, while cooperating with medical

personnel, should be proactive in offering

prayers and sacramental ministry to the

wounded and dying.

Honour the Dead:

(1)

Commendation of the Dying or Last Rites

should always be offered. This provides a

peaceful release to both the dying and those

who have laboured to save their life.

(2)

Chaplains shall ensure that appropriate

funeral arrangements are made whether in

theatre or at home.

(3)

When there is a break in operations,

appropriate Remembrance Services will be

held for the dead.

Protect Civilians and Prisoners of War:

(1)

Chaplains, as advisers on moral and ethical

issues, are to ensure that the rights and

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privileges of civilians and prisoners of war

are not overlooked.

(2)

Chaplains shall be knowledgeable of the

Geneva Accord and Provisions for

treatment of civilians and prisoners of war

(see Chapter 9).

(3)

Chaplains may engage in humanitarian

assistance as authorized by the chain of

command, and as battle rhythm permits

(see Chapter 4).

OPERATIONAL CONSIDERATIONS FOR CHAPLAINS IN

COMBAT

11.

The nature of combat is such that, at the tactical level, a

battlefield is rarely static, and can rapidly change. Chaplains, of

necessity, must remain flexible and ready to provide spiritual care to

soldiers in a variety of conditions. For example, a change from a

defensive position to offensive manoeuvre will affect chaplain

deployment, open terrain rather than an urban setting will influence

suitable sites for worship or Padre’s Hour, and the overall level of

security and enemy threat may affect access to unit members.

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The Chaplain’s Manual

CHAPTER 4

CHAPLAIN’S ROLE IN PEACE SUPPORT OPERATIONS

GENERAL

Military chaplains are members both of the peace support

team and a broader community of faith. They are thus in a unique

position to contribute to the success of peace support operations. The

chaplain’s primary role in peace support operations is to support the

mission by providing care to its soldiers.

Chaplains need to be prepared to work through difficult

questions with soldiers who encounter poverty, torture, sexual

violence, barbaric atrocity, destruction, hunger and death—sometimes

for the first time. A chaplain needs to be constantly aware of all those

in the unit who are tested by these experiences.

A unit chaplain, upon receiving operational orders, will

develop a Chaplain Support Plan (CSP) for the units or elements to

which he/she is assigned

DEPARTURE ASSISTANCE GROUPS

When a unit prepares for peace support operations, chaplains

and other care-giving professionals are normally involved in personnel

screening during the Departure Assistance Group (DAG). Chaplains

assist in determining the readiness of individual soldiers for

deployment. The chaplains’ detailed knowledge of family and

community helps them give valuable advice to commanding officers,

while preserving the confidence of soldiers.

When a unit deploys, it may take one or more chaplains with

it, while others remain with the home garrison rear-party, responsible

for the military community and families.

THEATRE MINISTRY

In long-standing and static missions in an established theatre

of operations planning the work of chaplains is comparatively easy.

Chaplains can schedule regular tours of camps, platoon houses, or

outposts. During these visits, they can assess the general state of

morale and learn about individual worries, stresses, and personal

problems. Chaplains are uniquely placed outside of the chain of

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command with unrestricted access to it. This makes the chaplain a

trusted confidante and valuable resource.

During the mission, the theatre chaplain will provide the full

range of religious support and pastoral care to the soldiers deployed,

and liaise regularly with rear-party chaplains concerning the religious

support and pastoral care provided to families. An important aspect of

chaplain services is the redeployment training and support provided to

soldiers and their families in preparation for post-deployment

reintegration.

During the deployment chaplains will normally discuss

morale and collective concerns with commanding officers and other

appropriate leadership personnel. Chaplains usually have several

means to deal with a soldier’s personal problems. These might include

arranging calls back home, visits to family from chaplains on rear

party, and, when required, flights or visits home for compassionate

reasons.

CRITICAL INCIDENT STRESS MANAGEMENT

Sometimes a soldier's problems are more directly attributable

to the nature of the peace support mission. In difficult and dangerous

missions soldiers may be exposed to specific incidents which cause

critical levels of stress, e.g. seeing dead bodies, disinterring mass

graves, experiencing casualties or suicides in the unit, and witnessing

atrocities. In previous wars, psychological problems arising from

operations were likely called shell shock or combat stress. Today we

refer to critical-incident stress or post-traumatic stress.

10.

Chaplains help soldiers deal with the immediate impact of

critical incidents through active listening and the provision of pastoral

care and comfort. Chaplains also assist mental health professionals in

the provision of critical incident stress education, and interventions as

required.

THE CHAPLAIN’S ROLE IN RECONCILIATION

11.

Chaplains have a unique opportunity, as well as a calling, to

bring communities together and help with conflict reconciliation.

They often have relatively free movement across dividing lines, and

contact with local inhabitants through relief and community work.

The chaplain’s status as a neutral noncombatant should never be

underestimated. Working with the chain of command, the chaplain

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Chaplain’s Role in Peace Support Operations

may contribute to the creation or strengthening of meaningful

relationships with leaders of political or religious factions that will

assist in reducing conflict and building a foundation for peace.

12.

Central to their potential for conflict resolution is the fact that

all religions have at their core strong moral and social impulses.

Religious leaders can inspire respect by representing, and often

exemplifying, the high moral standards which their religion demands.

Working with the chain of command and civil-military cooperation

(CIMIC) staff, the chaplain can tap into their resources, bringing

together religious leaders and their respective communities.

LIAISON WITH LOCAL CLERGY

13.

Often chaplains will seek to contact local clergy when they

are on peace support operations. This is more than a professional

courtesy. Clergy have a common backg2round and training, in much

the same way as military officers, doctors or other professionals. They

often understand each other, even when common language may be

limited. They are well placed to identify opportunities for religious

leaders from different factions to meet together and to establish

foundations for building trust, which can lead to possibilities for

cooperation and ultimately reconciliation. Chaplains must be careful

not to make promises that cannot be fulfilled and must be patient with

the process. The process will be long and will involve seeking out,

engaging with, and listening to, one another.

14.

Contact with local clergy can also be beneficial to building

bridges between the indigenous population and the military force.

Contacts and relationships made by chaplains with local religious

leaders may result in military leaders being invited to important civic

and religious events. Such opportunities can significantly contribute

to the overall effectiveness of the peace support mission.

15.

The chaplain also possesses expertise on religions and

denominations. This expertise can serve the military contingent well.

Knowledge of dietary traditions, sacred days, and religious customs

can assist the unit to build bridges with the local population.

PRAYING AND WORSHIPING WITH LOCAL

COMMUNITIES

16.

The indigenous population may call upon the chaplain to

preside or participate in worship with their community. Although the

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The Chaplain’s Manual

chaplain may provide valuable ministry in such instances, care and

caution must be exercised when doing so, in order to avoid the

appearance of taking sides. Such opportunities for ministry with

indigenous populations should, therefore, be discussed in advance with

the chain of command and a supervising chaplain.

THE CHAPLAIN’S ROLE WITH MILITARY LIAISON

OFFICERS, CIMIC, AND NGOS

17.

Every peace support operation includes personnel whose role

is to work to promote stability and reconstruction. This includes

CIMIC operations, which are seen as an integral part of building trust

and respect between unit and local communities. CIMIC may be

responsible for such things as restoring electrical grids, renovating

hospitals or schools, or supervising food distribution. Even before the

deployment, the chaplain should try to establish a positive and

supportive relationship with personnel who have been assigned these

roles. The experience, maturity and knowledge that the chaplain can

share will usually be welcomed by the CIMIC team.

18.

Relief and community work is also a means of enhancing

soldier morale during a deployment. Helping to identify projects in

conjunction with CIMIC and the chain of command can be an

important function of chaplains.

19.

Before deploying the chaplain should seek to get an accurate

picture of the Humanitarian Assistance (HA) opportunities and

requirements for the mission. This can be accomplished through

liaison with unit reconnaissance parties, personnel already in theatre

(if appropriate), CIMIC teams, and the chain of command. Normally

several sea containers are allocated for HA resources with each

mission. Chaplains, in conjunction with the chain of command, can

assist in gathering appropriate items to fill these containers. It is

important to initiate this process early in the planning for the

operation.

20.

The chaplains’ training and vocation also make them valuable

participants in the relationships between the military and non-

governmental organizations (NGOs) working in the area of operations.

Both chaplains and NGO personnel possess invaluable training in

humanitarian issues, and both have a desire to bring an end to

suffering in people’s lives. The chaplain can clarify the NGO point of

view when advising the commander, or explain to NGO personnel the

perspective of military leaders.

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CHAPTER 5

THE CHAPLAIN’S ROLE IN DOMESTIC OPERATIONS

GENERAL

Domestic operations are conducted within Canada in

response to formal requests for assistance from outside the CF. There

are two categories of events which could result in such a formal

request for military involvement:

humanitarian emergency, natural or human-caused,

the magnitude of which overwhelms both the

municipal and the provincial capacity to manage the

situation; and

disturbance of the peace, the extent of which

overwhelms provincial and federal law enforcement

authorities.

HISTORY

Historically the CF has been called upon to provide

assistance in the wake of several significant humanitarian

emergencies. These include:

Natural Disasters:

(1)

Hurricanes—Hurricane Hazel in Southern

Ontario in 1954, and Hurricane Juan in

Nova Scotia 2003;

(2)

Tornados—Barrie, Ontario in 1985, and

Edmonton, Alberta in 1988;

(3)

Floods—Saguenay River, Quebec in 1995,

and Manitoba in 1997;

(4)

Severe winter weather—Eastern Ontario

and Western Quebec, 1998; and

(5)

Forest Fires—British Columbia, 2003.

Other Disasters

(1)

Swissair Flight 111, Peggy’s Cove, Nova

Scotia, 1998

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The CF has also been involved in domestic operations during

periods of civil unrest. Historically, the military has assisted with:

Grand Trunk Railway Strike, 1876;

Winnipeg General Strike, 1919;

October Crisis, 1970; and

confrontations with First Nations at Oka and

Chateauguay in 1990,

Chaplains have been involved in these domestic operations

both as members of Regular Force battalions and of Primary Reserve

composite formations.

AUTHORITY, REQUESTS AND PLANNING PRIORITIES

Humanitarian emergency response remains the responsibility

of provincial authorities. Any CF humanitarian support is based on a

formal, written request from the responsible provincial agency.

Likewise, any assistance to law enforcement agencies (ALEA) or aid

to the civil power (ACP) support will be based upon established

standard procedures. The CF may also be requested to provide

support to another federal government department.

The CF will be prepared to assist civil authorities with the

provision of military support to a domestic emergency, which is

beyond the capacity of the responsible agency to resolve or manage, in

order to save lives, prevent human suffering, and mitigate property

damage. Thus, the priorities of such an undertaking are:

the prevention of immediate loss of life and undue

suffering;

the provision of accurate and timely direction and

information to all levels of command and effective

liaison with civil authorities; and

maintenance of support for:

(1)

DND and CF Command and Control,

(2)

military personnel and their families, and

(3)

the operation and security of CF

infrastructure.

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CHAPLAIN SERVICES

Typically, the Army will include in its domestic response

organization provision for chaplain services. Commanders are

responsible to ensure their chaplains are provided with vehicles,

dedicated drivers and proper means of communication. Experience

suggests that the chaplain can most effectively support the troops

when traveling and quartered with them.

PRIMARY RESERVE SERVICE

In a situation involving reserve units, the first involvement of

the chaplain may come in Departure Assistance Group (DAG)

screening and preparation of troops for the operation. Their

enthusiasm notwithstanding, reservists may have to be encouraged to

examine the impact of their commitment on civilian employment,

education and/or family. The chaplain may become aware of

conflicts, between reservists and their civilian employers, which could

be resolved through the intervention of the commanding officer or the

Canadian Forces Liaison Council (CFLC), which facilitates CF-

employer mutual understanding.

Reserve chaplains, in particular, need to attend to the issues

surrounding their civilian responsibilities which may conflict with

their commitment to the CF. On-going communication with those

who will be affected by one’s absence, e.g. fellow pastoral team or

staff members, governing bodies/employers,

congregations/parishioners or spiritual dependents, before a

deployment happens, may help to thwart resistance and resentment

and allow for the development of contingency plans.

PRE-DEPLOYMENT

10.

The chaplain will participate in the DAG and attend briefings

and preparatory training. Where the need is anticipated, and time

allows, Padre’s Hours may be offered. The chaplain must assemble

personal kit including resources for ministry. Consideration should be

given to the anticipated length of the deployment, the mission, and

location and methods of travel. The adage that one should plan for the

worst and hope for the best may well apply here.

11.

At the earliest opportunity possible, the chaplain should

prepare a Chaplain Support Plan (CSP), outlining Chaplaincy

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responsibilities in the pre-deployment, deployment and re-deployment

phases of the operation. In a critical, emergent situation, this plan may

be very rudimentary; however, especially for the less experienced

chaplain, having a plan can preclude the omission of essentials. The

maintenance of a generic plan on file can be of considerable worth

when time is of the essence (see Chapter 10, Chaplain Support Plan).

MINISTRY ACTIVITIES

12.

In domestic operations, the chaplain’s involvement might

entail any or all of the following activities:

direct support to troops; ministry of presence;

counselling; assistance in managing boredom;

debriefing troops exposed to injuries among civilian

populace (note that formal Critical Incident Stress

interventions should only be done in collaboration

with authorized CF Medical personnel);

liaison with appropriate civil authorities, such as

Emergency Measures Organization (EMO) officials,

to coordinate assistance to affected civilians;

advice to commanders on all levels about the

welfare of CF personnel engaged in emergency

relief work, including monitoring of morale;

key liaison between rear party, staff and soldiers in

case of family crisis (NOK) and emergencies at

home, including recommendations for

compassionate leave and arrangements to attend

funerals as required;

regular visits to medical facilities and hospitals to

attend CF personnel injured in the course of their

duties, and to provide pastoral support to medical

personnel;

provision of worship services for deployed troops;

physical presence and assistance to troops engaged

in sandbagging, providing firewood to isolated

homes, etc;

liaison with local religious authorities to provide

relief and pastoral support to civilians;

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interpretation and/or advocacy between civilian and

CF/civilian authorities; and

providing assistance to the ongoing soldier screening

and reintegration process.

13.

Chaplains will normally be located as close to forward

elements as possible, allowing for ministry of presence with soldiers in

order to provide spiritual and moral support. The presence of a

chaplain in the context of a critical incident may be seen as both a

comfort and a source of strength. It is frequently reiterated by

experienced chaplains that their most important role is to offer the

ministry of presence without being intrusive.

14.

Support to first response providers (civilian police, fire, and

emergency medical services) requires that chaplains be available, but

also choose their moments of intervention wisely so as not to interfere

with the serious work of emergency services personnel. Similarly,

great care and wisdom has to be exercised in approaching survivors

and family members of victims in a tragic incident.

15.

The skills of a chaplain can be invaluable in communicating

with civilians and civilian faith communities in a disaster situation.

16.

In domestic operations the chaplain should be conscientious

about self-care. Ongoing readiness for the potential deployment

includes maintenance of one’s spiritual health as well as physical and

military training.

POST-DEPLOYMENT

17.

After redeployment the chaplain should monitor members for

any untoward residual effects on them personally, on their family

relationships, and for reservists, on their employment or studies.

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CHAPTER 6

THE CHAPLAIN’S ROLE IN GARRISON

GENERAL

It is in the garrison context that the full complexity of

military chaplaincy is most evident. An Army chaplain in garrison is

expected to provide ministry within unit lines, to the families of unit

members, within the chapel communities, and to the broader military

community.

Unique to the Army is the practice of posting chaplains to a

specific unit. Army chaplains take a great deal of justifiable pride in

their connection to their unit, and the sense of ownership that is

engendered in the unit by the chaplain’s posting to them can be very

beneficial.

All chaplains, however, are equally members of the local

chaplain team. As stated in the CF Chaplain Branch Manual, “as

professional officers, chaplains are responsible to the Chaplain

General and their military commanders”. It is only through

collaborative team ministry that comprehensive, effective pastoral care

can be provided to those we serve.

The requirement to provide pastoral care during periods of

leave, temporary duty, courses, and deployments make it inevitable

that all chaplains will require the support of their fellow chaplains in

providing ministry. Equally, all will be expected to assist in providing

coverage for other members of their team.

It is incumbent upon every chaplain to ensure that their unit

chain of command is aware of the value of the ministry they provide

beyond unit lines. The pastoral services provided to the military

community are vital to the overall preparedness of a unit, and each

chaplain has a part to play in their provision.

UNIT LINES MINISTRY

While in garrison unit chaplains will spend the majority of

their time engaged with ministry in unit lines. Amongst the varied

tasks that a chaplain should expect to be involved with are ministry of

presence, teaching ministry, pastoral counselling, home visitation,

participation in unit orders groups or conferences, participation in unit

physical fitness programs and unit sport events, and social activities.

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Many of these expectations will be delineated within the chaplain’s

Professional Development Review (PDR).

The development and implementation of an annual Unit

Ministry Plan (UMP) is a key component in providing effective

pastoral care within the unit. The UMP requirement is described in

the Chaplain Branch Manual (Chapter 6, paragraph 7), which includes

a basic outline, and additional material is contained within the

Chaplain BOTC course “Unit Ministry” lecture notes, available

through the CFChSC.

CHAPEL MINISTRY

Support of the chapel communities is a responsibility shared

by all chaplains (see Chaplain Branch Manual, Chapter 6, paragraph

16). As detailed in the Chaplain Branch Manual, every chaplain will

conduct services of worship in accordance with denominational/faith

group guidelines. Chaplains are to ensure the provision of sacramental

preparation and chapel councils, and are also to ensure the provision of

chapel program activities such as: youth ministries, choirs, Sunday

School programs, ministry to children, Bible Studies, Vacation Bible

School, Men’s groups (e.g. Knights of Columbus), the Protestant

Chapel Guild, the Catholic Women’s League, etc.

All chaplains are expected to be actively present to the

Sunday chapel congregation even when they do not have a principle

active role. Under normal circumstances, each chapel will be

supported by a Chapel Life Coordinator (CLC) who, as the title

implies, is responsible to coordinate the provision of pastoral services

to their chapel community (see CF Chaplain Branch Manual, Chapter

15 paragraph 15, and Chapter 16, paragraphs 141 and 143). It is not

the CLC’s responsibility to personally provide all the services. They

are responsible to distribute effectively and equitably the various

ministry tasks, and are accountable to the Base Chaplain regarding the

performance of their duties as CLC.

10.

The active cooperation of all chaplains in providing

appropriate pastoral care is expected. This will frequently require that

unit chaplains actively manage their own schedules and unit

expectations in order to fulfill their obligations to the chapel/faith

community and the chaplain team. Strong, vibrant chapel

communities are a vital component in the health of our military

communities and in the operational readiness of our units (see CF

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Chaplain Branch Manual, Chapter 15 paragraphs 17 and 18, and

Chapter 16 paragraphs 76, 105 and 136).

11.

Home visitation of unit families and the families of the chapel

community is a natural extension of the ministry in unit lines and to

the chapel community.

MINISTRY TO THE MILITARY COMMUNITY

12.

Chaplains are expected to participate in a wide variety of

tasks in support of the military community and the Chaplain Branch.

Amongst these are:

Administration. All chaplains are responsible for

providing a monthly report to their supervising

chaplain, completing an annual report, and providing

a Briefing Note when responding to a military

casualty. In the course of their duties, chaplains will

be required on occasion to prepare written

correspondence and/or oral briefings for their chain

of command and for their chaplain supervisor.

Duty Chaplain. The availability of emergency

chaplain services on a 24 hour/7 day a week basis is

the Branch standard. All chaplains will regularly

serve as Duty Chaplain to ensure ministry continuity

during quiet hours. It is strongly recommended that

the Duty Chaplain be available on a 24 hour basis,

and not just during quiet hours. There are occasions

when it is vital to contact a chaplain in a specific

location immediately. This can only be ensured if at

least one chaplain has an active pager or cell phone

at all times. Normal etiquette requires the disabling

of such devices in meetings, orders groups,

counselling sessions, etc, however simply informing

the meeting chair that the chaplain is serving as the

Duty Chaplain will normally create the flexibility to

respond if needed. It is normal practice to grant one

day of short leave after a chaplain completes a week

as Duty Chaplain. The formal mechanism for this

would be a recommendation given by the

supervising chaplain and authorization by the

appropriate commanding officer.

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Support of Branch Activities. Chaplains can expect

over the course of their career to be involved in a

number of activities in support of the Chaplain

Branch. These tasks are quite varied and could

include providing local logistical support to a

chaplain conference or training event, participating

as a member of a Chaplain General Working Group,

being the OPI for a Branch event, representing the

Branch at a national or international event, or

providing a teaching ministry to developing

chaplaincies, to name just a few. These tasks are not

always convenient, but are critical to the health and

the ministry of the Branch, and require steadfast

support.

DAG/AAG. Chaplains, as well as personnel

selection officers (PSOs), are identified as alternates

to Social Work Officers for conducting screening

interviews. Historically, chaplains have performed

the vast majority of screening interviews, and many

in the chain of command assume that chaplains will

organize and conduct these interviews. It is prudent

that a plan for the delivery of screening interviews

be developed by any chaplain team that will be

supporting a deployment. This task would normally

be the responsibility of the unit chaplain of the lead

unit, but could be assigned to any team member.

Though spouses cannot be obligated to participate in

the screening interview every effort should be made

to encourage and facilitate their participation. A

standardized screening interview form has been

developed by D Chap Pol and should be utilized by

all teams to ensure that uniform standards are

applied.

Base Programs. Chaplains, as a member of the

broader military community, are on occasion

requested to participate in base programs. These

requests should be supported unless the task would

in some fashion undermine the mandate of the

chaplain or jeopardize the ability to meet the

primary mission of providing pastoral care.

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CHAPTER 7

CHAPLAIN SELF-CARE

GENERAL

Professionals from all walks of life who are involved in the

day to day emotional or physical care of others often come face to face

with the imperative need to “care for self”, if they are to be truly able

to “care for others”.

Chaplains involved in ongoing spiritual care for others often

nod in agreement and energetically support other professionals’ “self

care”, while wistfully longing for the permission or freedom to do so

for themselves. Unfortunately, too many chaplains neglect the care of

self, which can lead to burnout and disillusionment, and lead some

chaplains to continue to minister while feeling depleted, both

physically and spiritually.

Chaplains can sometimes feel conflicted by the demands of

caring for self and the pressure to care for others. Much in religion

teaches that forgetting oneself in the service of others is the highest

pinnacle of personal spiritual development. All too often religious

lore admonishes followers to punish, or deprive, themselves in order to

be more worthy of their calling. While some of these directives

represent authentic spiritual wisdom, when embraced immaturely, or

carried to extremes, they can also become destructive and pathological

in people’s lives. Realistically speaking, one is only able to

authentically care for others to the extent that one also cares for self.

Self care and caring for others are reflexive processes.

In a recent study on clergy burnout, it was discovered that

pastors who cultivate personal relationships among family, friends,

and colleagues have the lowest incidence of depression and the

feelings associated with burnout. This research also revealed that, for

most pastors, “care-giving” was frequently focused on at the expense

of “care-taking”.

The ability to care for self creates within each one an internal

locus of control, enabling them to feel empowered in meeting life’s

demands and challenges. Feeling empowered, they then have a sense

they can create a space for themselves in the world, despite the

challenges and struggles confronting them. They have what it takes to

make their mark, to claim their rightful place. They feel a sense of

entitlement to the goodness that life has to offer.

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Self-care has, as its goal, chaplains who are fully alive and

vibrant in their ministry. People who have developed healthy self-care

skills are notable for their joy and exuberance. They are a pleasure to

be around and we seek them out. Not only is there an apparent high

level of job-satisfaction, but also a sense of fulfilment in their personal

lives. Freud noted that the two most important ingredients of a

fulfilled adult life were “work and love”. If these two important areas

have a balance we see individuals who engage life with zest.

Healthy self-care is an adult developmental achievement. A

sense of autonomy, spontaneity, the ability to be creative, to have

quality time for relaxing hobbies, and the nurturing of important

relationships in one’s life, are all key ingredients necessary in the mix

of a healthy sense of self.

COMPASSION FATIGUE

One of the more challenging areas for military chaplains is

“compassion fatigue”. “Compassion fatigue” refers to a physical,

emotional and spiritual fatigue or exhaustion that takes place over

time, and that causes a decline in a chaplain’s ability to experience joy

or to feel and care for others.

Although it often affects people working in care-giving

professions it can affect people in any kind of situation or setting

where they are doing a great deal of “care giving”. It is a process that

develops over time, sometimes taking years to surface. One’s ability to

feel and care for others becomes seriously eroded through overuse of

their skills of compassion. Care-givers may also experience emotional

blunting - where they react to situations differently than would

normally be expected.

10.

For those dealing with compassion fatigue, the most critical

need is the acknowledgement they may be experiencing this. The first

thing to do is to start refocusing on self-care (see Annex A,

Compassion Fatigue Prevention through Self-Care). This can be as

simple as getting plenty of rest, becoming more aware of dietary and

recreational habits, and cutting out negative addictions. Preventing

compassion fatigue is really the key.

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SECTION 1

SELF-CARE AND SPIRITUALITY

11.

Many authors on self-care primarily address the need for

physical, emotional and psychological self-care, yet omit or only

superficially address spirituality. In his book Selfcare/Wellcare, Keith

Sehnert’s balanced approach to life includes spirituality as one of the

pillars of health. Chaplains can take heart from his focus on spiritual

needs:

Any stress management program will fail unless

there is an enhancement of spiritual resources.

Religion, worship, prayer, and meditation are

integral parts of such a program. An individual is

“whole” only if body, mind, and spirit are

nourished.¹

CHAPLAIN MUTUAL SUPPORT

12.

The Chaplain Branch provides key elements that are

intrinsic to the concept of community. The authentic sense of

vocational camaraderie, combined with an on-going program of

professional military chaplain development, provides chaplains with

tangible opportunities for lived spiritual community.

13.

Chaplains often find themselves supporting one another

through praying together. Prayer is central to all religious persons,

and is linked to grace, community and identity. Chaplains feel

nourished and supported by their common fidelity to prayer and love

of theology. As endorsed spiritual leaders, from distinct

faith communities, it is often through prayer that chaplains unite in

their shared vocation and offer one another mutual support.

14.

Chaplains are people of faith who at the core of their being

are re-created through prayer. The imperative of chaplain self-care

must then safeguard and facilitate a life rooted in prayer. The chaplain

who prays will draw upon that fundamental connection with a higher

power for personal health and thus enable others to recover their own

spiritual health through his/her ministry. A time-tested method in

most world religions is one of spiritual mentorship.

¹ Sehnert, Keith W. Selfcare/Welcare: What you can do to live a healthy,

happy, longer life. Minneapolis: Augsburg Publishing House, 1985, p. 60.

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SECTION 2

CHAPLAIN SELF-CARE AND RELATIONSHIPS

15.

Chaplains who have families can be prone to feeling torn

between the love of their ministry and the love of their family. The

challenge of giving and setting personal boundaries is the pivotal point

that married chaplains have to negotiate in order to maintain a healthy

balance between their professional and personal lives.

OTHER RESOURCES FOR CHAPLAIN CARE

16.

The way to total wellness is self-care. However, chaplains

also have available to them a number of additional resources which

support them in their ministry and contribute to enhancing their well-

being. These include participation in the annual Chaplain Branch

retreat, regional professional development conferences, and

opportunities to pursue training and development courses at the

CFChSC and elsewhere.

17.

Chaplain team leaders should take care, through annual

operational planning processes, to include financial resource allocation

to support acquisition of spiritual library resources and professional

publications, and to allow for personal retreats and participation in

denominational/faith group formation activities. These resources and

opportunities for ongoing faith development will contribute

significantly to chaplain well-being.

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ANNEX A

COMPASSION FATIGUE PREVENTION THROUGH SELF

CARE

Ideally chaplains should continually practice good emotional

health by seeking to achieve and maintain a balance in life. There has

to be a portion of life in which you need to take, rather than give. As

discussed earlier in this chapter, preventing compassion fatigue is

really the key, and one of the most effective preventive measures is

effective self-care.

Michele Chaban’s² ten steps for self-care is as follows:

Embody Healing. Practise what you preach to your

patients and families about caring for the self. Be a

living example of bio-psycho-social-spiritual health

and wellness.

Adopt principles of balance in your life. We spend

so much time thinking, communicating, decision-

making, planning, deciphering, solving. We need to

integrate equal attention to our body and soul so

there can be a balance.

Use time differently. Each one of us is usually

doing three things in the same moment of time.

How can we be attentive and be mindful of what we

are doing if we layer ourselves in this way? Each of

us has limits in our ability “to do”. We are not

machines, yet we often push ourselves like

machines, until we break down. Pacing ourselves

with realistic expectations about time and

productivity makes for a balanced healing practice.

Honour your own differences and limits. Each

person, each discipline and each age of our life has

its own energy and spirit. The process of care and

the outcomes of healing will be all the more evident

² Chaban, Michele, MSW, CDW, PhD. A guide to spiritual care of the

caregiver. The Temmy Letner Centre for Palliative Care. Supplement to Hot

Spot, Rapid Response Radiotherapy Program of Toronto-Sunnybrook

Regional Cancer Center, May 2001.

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if we practise honouring these differences in each

other and ourselves.

Realistically recognize environmental and

vocational stressors. Compassion fatigue is a very

real occupational phenomenon within the caregiver

community…. When we feel tired and worn,

perhaps it is not solely because we need a vacation,

but rather because we are involved in more complex

care and are at greater risk than those who provided

health care 25 years ago.

Implement the basic building blocks of longevity

and health. Remember the lessons of Robert

Fulghum in his book: All I Really Need to Know I

Learned in Kindergarten—to eat well, take naps and

sleep deeply, exercise and play nicely in the sand

box and with others!

Reflect on life, its meaning and purpose. We can

learn from research that shows that suicide is the

number one cause of death in adolescents, but is

infrequent in a sub-group that has strong religious

and spiritual views integrated into their culture. It is

difficult to imagine caring for the ill and dying

without a strong belief system. Whether that belief

is science, nature, god or loving kindness, research

supports that belief and a personal value system can

help sustain and fortify us in times of challenge and

despair.

Tend to relationships in your professional and

personal life. Philosopher Jean Paul Sartre said

“Hell is other people”. Each of us has been to hell.

It is a part of adult life. Yet each of us has found our

way out of hell by resolving, avoiding or developing

relationships with others. “Heaven can be other

people” as well. Many of us are good at what we

do, but our care is strengthened when we do it

together, practising as a community of caregivers,

each with one’s own expertise. Revive the support,

collegiality and strength that can come from

substantial relationships in both our personal and

professional life.

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Practise being with yourself and others more

authentically. There is an African saying that claims

that “God made the world round so whatever we

walk away from, we must always come back to.”

You cannot walk away from yourself or your

potential for being wounded by someone or

something. As healers we are human, as humans we

are vulnerable, yet we pretend to be invincible. We

are not. We cannot walk away from our own needs

for too long before we find ourselves coming face to

face with what we thought we had left behind. Walk

with yourself every minute of the day and feel how

much better it feels than getting ahead of yourself or

leaving yourself behind.

Embrace the lessons of failure. When you fail at

steps one through nine, forgive yourself, and try

again. Poet T. S. Eliot said “For us there is only the

trying, the rest is not our business.” Don’t waste

your time ruminating on failure. Focus on what you

have achieved, and you will more realistically feel

and acknowledge your accomplishments.

The End … which is only the beginning…

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CHAPTER 8

MINISTRY IN AN INTERFAITH ENVIRONMENT

GENERAL

Since the early 1990’s, the Army has been deployed to a

number of areas where there has been interfaith conflict. In addition,

terrorist events such as those of September 11, 2001 have underscored

the tragic consequences of interfaith conflict and strife in our world.

Closer to home, religious insensitivity has even played a role

in the history of the CF Chaplain Branch. The insensitivity of

Protestants to the religious needs of Roman Catholics in the First

World War contributed to the formation of two separate and distinct

Chaplain Branches, (P) and (RC), in 1939 (see CF Chaplain Branch

Manual, Chapter 1 paragraph 10). It was only in 1995 that the two

Branches amalgamated under the ecclesiastical authority of the

Interfaith Committee on Canadian Military Chaplaincy.

Although the 2001 Canada Census data indicated that over

70% of Canadians continued to identify themselves as either Roman

Catholic or Protestant (see 2001 Census data on the website

Canada.gc.ca), the data also indicated that there had been a significant

increase in the number of Canadians who identify themselves with

another religion, especially Islam, Hinduism, Sikhism and Buddhism,

or with no religion, up to 16% of the population from 12% a decade

earlier. It is imperative, therefore, that chaplains take a visible lead in

promoting goodwill and understanding among the faith groups

represented in Canada’s Army.

One of the main objectives for today's Army is to connect

with Canadians to ensure institutional credibility. The Chaplain

Branch can advance the Army strategy by assuring all Canadians that,

regardless of religious affiliation, their spiritual needs can be met in

the CF. The aim of this chapter is to set out a general policy that will

advance positive interfaith relations. This policy may be summarized

the following way:

Chaplains minister to their own.

Chaplains facilitate the worship of others.

Chaplains care for all.

Chaplains are accountable to both an ecclesiastical and a

military authority to fulfill their ministry in an interfaith environment.

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ECCLESIASTICAL AUTHORITY

The Interfaith Committee on Canadian Military Chaplaincy

(ICCMC) is the chaplain’s ecclesiastical authority and serves as a

channel of communication between faith groups in Canada and the

Federal Government on all matters concerning chaplaincy (see CF

Chaplain Branch Manual, Chapter 10). In the Statement of

Ecclesiastical Policy entitled Our Ecumenical Way, the ICCMC

regards all Christian bodies as integral parts of the Church founded by

Christ. The ICCMC also recognizes the spiritual validity of the

ministry rendered by representatives of other faiths. Ministry in an

interfaith environment allows all:

to learn of the distinctive features of denominations

and faith groups other than their own;

to help others represent and fulfill their own

denomination’s or faith group's ministry;

to be sensitive and responsive to the needs and rights

of others for ministry and worship within the

traditions of their own denominations and faith

groups; and

to be living examples of spiritual unity in diversity.

The goal of this Christian community fellowship and the

mutually supportive ministry within the chaplaincy is thus inclusive of

all our diverse traditions and, indeed, transcends them (see CF

Chaplain Branch Manual, Chapter 15 paragraph 19).

The United States Army Chaplain's Branch has already

worked in a multi-faith environment for many years and Canadian

chaplains can benefit by their experience. The following statement

based on the Code of Ethics for US chaplains is applicable to the

Canadian context and is commended by the ICCMC:

I will hold in trust the traditions and practices of my

religious body. I understand that, as a chaplain in

the Armed Forces, I must function in a pluralistic

environment with chaplains of other religious bodies

to provide for ministry to all military personnel and

their families entrusted to my care; I will seek to

provide for pastoral care and ministry to persons of

religious bodies other than my own within my area

of responsibility with the same investment of myself

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as I give to members of my own religious body. I

will work collegially with chaplains of religious

bodies other than my own as together we seek to

provide as full a ministry as possible to our people.

I will respect the beliefs and traditions of my

colleagues and those to whom I minister.

The ICCMC is also responsible for endorsing potential

chaplain candidates. The willingness to work within an interfaith

environment is crucial to a chaplain's suitability for employment

within the CF.

MILITARY AUTHORITY

10.

As officers in the CF, chaplains are also responsible to the

Government of Canada and military authority. The Canadian Charter

of Rights and Freedoms guarantees every individual freedom of

conscience and religion. Religious discrimination is prohibited under

the Canadian Human Rights Act. The document which most pertains

to chaplains, however, is the Interim Policy-Religious

Accommodation (IPRA) which is at Annex A. The IPRA states that

“It is the policy of the CF that every reasonable effort shall be made to

permit the observance of religious practices by individual members,

when to do so will not impose undue hardship on the organizational

element responsible for the accommodation” (see IPRA, paragraph 5).

The policy statement considers the following categories most likely to

arise as requests for accommodation:

religious worship;

religious dietary practices;

religious dress and appearance; and

religious medical requirements.

11.

Should a service member bring forward a request for

religious accommodation in the unit, the following steps are

recommended:

the commanding officer shall normally consult the

base or unit chaplain;

the chaplain is then responsible to consult with a

leader of the appropriate religious community or, if

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necessary, direct the request to the Chaplain

General; and

the findings should be documented using the form

provided (see Annex A).

12.

“If the practice in question is confirmed as a fundamental

religious requirement, the commanding officer must next determine if

the requirement can be reasonably accommodated” (IPRA,

paragraph 9). Factors that may be taken into consideration when

assessing a request include operational readiness and effectiveness,

cost, health, and safety.

13.

The IPRA amplifies and clarifies the process of dealing with

religious accommodation. Chaplains should be familiar with this

document because it is their military authority for conducting ministry

in an interfaith environment.

CHAPLAINS MINISTER TO THEIR OWN

14.

The obligation to be sensitive and accommodating to those of

other faiths is not intended to compromise the individual chaplain's

own religious convictions or the duty to minister to his/her own.

Indeed, chaplains in the CF are sent by their respective faith

communities to provide ministry to "their own". Furthermore,

working in an interfaith environment can strengthen and enrich one's

own faith.

TEAM COHESION

15.

For ministry in an interfaith environment to be effective,

chaplain teams must model "unity within diversity". In a stressful

military environment, it is important that the chaplain team "ministers

to their own" in the sense of caring for one another. When this

involves the team coming together for worship, it is imperative that

each member of the team feel included. If a conflict arises concerning

a matter of faith or religious practice, it may be referred to the

Principal Protestant or Principal Roman Catholic Chaplain or, when

the issue concerns a non-Christian chaplain, to the ICCMC in

consultation with the appropriate advisor.

16.

Team leaders are encouraged to provide team-building

opportunities locally and regionally in order to promote goodwill and

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understanding. Conflict within a team is toxic to the team and

counterproductive to the chaplain's mission.

CHAPLAINS FACILITATE WORSHIP FOR OTHERS

17.

Chaplains may only conduct worship according to the rites

and traditions of their own faith group. Nevertheless, it is the

chaplain's responsibility to facilitate worship for those of other faiths.

The following resources and guidelines will assist this task.

INTERFAITH ADVISORY GROUP

18.

Each base should form an interfaith advisory group wherever

possible. It is understood that bases in isolated or rural areas will not

have access to the religious diversity that may be found in urban areas.

Chaplains are expected to be pro-active in reaching out to the faith

groups that exist within their area, and in identifying and connecting

soldiers with their respective faith communities. An established

interfaith advisory group will also help the chaplain to fulfill his/her

role as consultant to the commanding officer should a request for

religious accommodation be brought forward (see IPRA, Chapter 9).

RELIGIONS IN CANADA

19.

In March 2003 the Directorate of Military Gender Integration

and Employment Equity (DMGIEE) published a book entitled

Religions in Canada (Catalogue Number D2-147/2003, and ISBN: 0-

662-67193-7). This CF publication is an invaluable resource for the

chaplain to understand and facilitate the religious requirements and

practices of different faith groups. It contains a description of the

major religions found in Canada including holy days; observances;

and dress, dietary, medical and health requirements. It provides

relevant information about worship practices including burial rites. It

also includes addresses and web sites for further information. Those

involved in forming an interfaith advisory group will find this

publication useful.

THE INTERNET

20.

Most faith groups today have web sites on the Internet. The

Canadian Jewish Congress (www.cjc.com) and the Canadian Islamic

Congress (www.canadianislamiccongress.com) are two excellent

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examples. They include descriptions of their faith and religious

practices which are more detailed than those in Religions in Canada.

They offer up-to-date news concerning their faith groups, free

publications, relevant articles, and lots of links. Wherever the

technology is available, the soldier can feel connected with his/her

faith community.

SACRED SPACE

21.

Faith communities, other than those which are traditionally

part of the Protestant or Roman Catholic communities, may wish to

gather for worship, study or fellowship at CF bases, wings and

formations. While longer term multi-faith sacred space strategies are

pursued, direction on interim chapel interfaith accommodation has

been issued by the Director of Chaplain Policy (see 5111-31

(ChapGen), dated 24 Jun 04, and Annex B to this chapter).

22.

Chaplains who become involved with major renovations or

new construction of chapel buildings shall ensure that consideration is

given to the provision of appropriate sacred space for other faith

communities (see CF Chaplain Branch Manual, Chapter 14,

paragraphs 85 and 86).

23.

In the field, the chaplain must be flexible and imaginative in

creating sacred space for worship. One advantage is that there will be

no fixed furnishings or symbols to offend anyone. To facilitate

worship for a member of another faith group in the field, the chaplain

can let the soldier guide him/her as to his/her worship needs. The

following are very general examples of how a soldier belonging to one

of these faith groups might be accommodated in the field.

24.

On deployment, Muslims may observe Friday Congregational

Prayer at noon if three Muslims are present. A clean, quiet space is

preferred. The service takes about 30 minutes. The most important

religious symbol would be the Qur'an (ideally in Arabic), but a devout

Muslim may also bring a head covering, prayer beads, and perfume.

(Reference: Dr. Mohammed Elmasry, National President Canadian

Islamic Congress.)

25.

In the field, Jewish worship can be very simple. A quiet,

private space is preferred. Prayers may be said three times a day, but

the Jewish day of worship is the Sabbath. The Sabbath begins 18

minutes before sundown on Friday and ends 42 minutes after sunset

on Saturday. A Prayer book and Hebrew Bible are required. A

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Kiddush cup and candles would be appreciated. (Reference: Rabbi C.

Feinberg, Beth Israel Synagogue, Vancouver.)

26.

Hindus believe that "interior" religion is more important than

"external" forms of religious expression and therefore no particular

sacred time or space is needed for a Hindu to worship in the field.

Hindus in Canada may go to Church on Sunday since that is the

practice here. In India, there is a great deal of variation around sacred

days and, while attending congregational worship has become a

practice for some, many Hindus do not feel that this is necessary.

(Reference: Dr. G.N. Sharma.)

27.

Buddhism is primarily a "way of life" and therefore a special

"sacred" space or time for worship is not necessary. Buddhists can

meditate anytime although a quiet, peaceful space would be

appreciated. (Reference: Dr.Akira Ichikawa.)

28.

In the field, Sikh devotional practice will be centered around

personal dress and grooming in the morning and evening. The five

emblems of the khalsa (the 5 Ks) are an essential part of the Sikh's

religious identity. These are: Kesa (hair, which must remain uncut),

Kangha (comb, worn in the hair), Kacch (an undergarment worn by

soldiers), Kirpan (the dagger), and Kara (a steel bracelet worn on the

right arm). A Sikh's morning and evening personal preparation is a

devotional act that will require some extra time. No other sacred

space or time is needed. (Reference: Anne Lowthian, Executive

Director, World Sikh Organization.)

BURIAL SERVICES

29.

Normally, the chaplain shall contact the appropriate religious

leader to provide ministry at time of death or burial services. The

chaplaincy history contains numerous examples where, under extreme

conditions, the chaplain acted out of compassion for human suffering,

and colour, race, and creed faded into insignificance. Every effort,

however, shall be made to ensure the religious affiliation of the soldier

is respected. The resource Religions in Canada provides information

about burial rites and customs for different faith groups. The

following examples are meant to provide direction in extreme

circumstances.

30.

Burials are a unit responsibility and chaplains must not be left

to improvise burial parties. Friendly force and enemy dead should be

buried quickly and with all dignity possible in the conditions

prevailing. When a chaplain is not available to conduct a burial

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service, and circumstances permit, the officer in charge of the burial

party will use the order of service appropriate to the faith tradition of

the deceased. Chaplains should be acquainted with Annex H to CFAO

24-5, Emergency War Burial Procedures (see CF Chaplain Branch

Manual, Chapter 12, paragraph 28).

31.

At the time of death, a Muslim should recite the Islamic

Creed, or Shahadah (La Ilaha Illa-Allah Muhammadur Rasuulullaah,

meaning, "there is no god but Almighty God/Allah and Muhammad is

His messenger"). If another Muslim is available, some chapters from

the Qur'an should be read, especially the Surah Ya-seen (Chapter 36).

After death, the person's eyes should be shut and the body washed,

shrouded, and buried with the head facing Makkah, if possible. A

funeral prayer, Salaatul Janaazah, would be said by other Muslims

present. If no Muslim is available, a unit officer or soldier shall mark

the place of burial. The body shall be returned to the NOK at the

earliest possibility.

32.

If a Jewish soldier is killed on the battlefield, the body should

be buried in the ground with honour and dignity within 24 hours. The

reading of Psalms such as Psalm 23 or 130 is appropriate. The

following prayer may be said: "O God, exalted and full of compassion,

grant perfect peace in Your sheltering presence among the holy and

pure to the soul of (name of deceased) who has gone to his/her eternal

home. Master of mercy, we beseech You, remember all the worthy

and righteous deeds that he/she performed in the land of the living.

May his/her soul be bound up in the bond of life. The Lord is his/her

portion. May he/she rest in peace. Let us say Amen."

33.

Hindus are normally cremated on the day of death and the

ashes scattered on water. If this is not possible, every attempt should

be made to preserve the body until such time as the body can be

retrieved and the proper rites can be carried out. Religious ceremony

must be conducted by a Hindu priest.

34.

Sikhs are normally cremated. If this is not possible on the

battlefield, every attempt should be made to preserve the body until it

can be retrieved. There is no burial ritual. However, at the time of

death a passage from Sikh scripture, Sri Guru Granth Sahib, may be

read. Sikhs place a high value on community service. Therefore, if

the soldier's unit performed an act of community service in his/her

memory, this would hold greater value to the family than any other

form of ceremony.

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35.

There is a great deal of flexibility and variation among the

different expressions of Buddhism. Because Buddhism is more of a

way of life or philosophy than religion in the Christian sense, members

of other faiths are welcome to participate in the prayers. The

following prayer, to be said at the time of death, is one example:

This body is not me. I am not limited by this body.

I am life without boundaries. I have never been

born and I have never died. Look at the ocean and

the sky filled with stars, manifestations from my

wondrous true mind. Since before time, I have been

free. Birth and death are only doors through which

we pass. Sacred Thresholds on our journey. Birth

and death are a game of hide and seek. So laugh

with me, hold my hand, let us say good-bye, to meet

again soon. We meet today, we will meet again

tomorrow. We will meet at the source every

moment. We meet when the lotus blooms. We

touch the reality of no birth and no dying. May

Buddhas and bodhisattvas be our companions on the

wonderful path of practice. May we end all

afflictions so that understanding can arise. The

obstacles of unwholesome acts be dissolved and the

fruit of awakening be fully realized.³

36.

These examples are meant to be taken as general guidelines

in extreme circumstances. Religions in Canada describes the burial

practices of the different faith groups under normal conditions. It must

be emphasized that there is considerable diversity of practice within

each faith group.

FIRST NATIONS SPIRITUALITY

37.

Most Aboriginal Canadians today identify themselves with

one of the main Christian denominations. Recently, however, there

has been a renaissance of interest in First Nations culture and

spirituality. In the ten years between the 1991 census and the 2001

census, Statistics Canada registered a 175% increase in the number of

people who identify their religion as "Aboriginal Spirituality".

³ Rev. Thay Phap Hoa

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38.

First Nations traditions have been passed down orally through

the generations so there is no body of doctrine or theology to which

one may specifically refer. There are some central themes such as

reverence for life, respect for Mother Earth, and responsibility for

creation, that may be associated with First Nations peoples and may

resonate with Christian belief.

39.

To accommodate a request for Aboriginal worship, the

chaplain must contact an appropriate elder, preferably from the

member's own community or the local Friendship Centre, since local

tradition and ritual vary widely.

CHAPLAINS CARE FOR ALL

40.

Chaplains care for all members of the CF and their families

irrespective of belief. Most often, the chaplain is called upon to deal

with human need where difference of religious doctrine or practice

does not intrude.

41.

In addition to pastoral care, however, chaplains may be

invited to participate in military ceremonies where people of many

faiths or no faith may be attending. In such cases, the following

guidelines shall be followed:

CHAPLAIN GENERAL'S POLICY ON PUBLIC PRAYER

42.

The Chaplain General encourages CF chaplains, who lead

worship or prayer during public services and ceremonies where

members of many religious groups may be attending, to be sensitive in

their use of sacred phrases. Examples of these public services would

include, for instance, annual Remembrance Day services, the

interment of the Unknown Soldier in May 2000, or the consecration of

the National Military Cemetery in June 2001. The goal is simply to

ensure that all believers, of all faith groups, feel included in public

prayer that is led by CF chaplains.

43.

The Chaplain General's guidelines are not meant to ban

people from expressing their faith. It does not change the nature of

voluntary Christian religious worship for CF members in chapel, in the

field or on board ship. Rather, it is an inclusive measure that reflects

the multicultural and multi-faith nature of the CF and Canadian society

as a whole.

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44.

The text of the guidelines, which was sent by the Chaplain

General, Commodore (the Venerable) Timothy Maindonald, to all

Canadian Forces chaplains in July 2001, is as follows:

Within the context of voluntary worship, either

within a chapel or a field service or on board ship,

chaplains are free to lead Christian worship

according to their denomination tradition within the

established practice of Canadian Forces Roman

Catholic or Protestant Chapels. Likewise, in the

context of ecumenical or interfaith worship where a

number of religious leaders are participating,

chaplains may conduct themselves in accordance

with their denominational tradition. "Within the

context of a public ceremony the chaplain is the sole

representative of all faith groups. Where various

faith groups and a wide range of beliefs are likely to

exist, normally prayers should be inclusive in nature

respecting the wide range of faith groups and

believers who may be present. The religious

celebrant is encouraged to be sensitive in the use of

specific sacred faith formulas to allow for greater

inclusivity.

GUIDELINES FOR PUBLIC LITURGY

45.

In addition to the military ceremonies addressed in the

Chaplain General's policy on public prayer, religious ceremony

involving members of more than one religious tradition is appropriate

on public occasions when the wider community comes together to

celebrate, or to mourn following tragedy. Such religious ceremonies

grow out of, and reflect, respect for all traditions present. This respect

needs to be present in the planning as well as in the actual event.

46.

Introductory bidding prayers should be inclusive, in the form

of an invocation that opens the community to the divine presence.

Sensitivity toward all participants ought to guide all activities.

47.

Each participating leader should be free to pray from within

his or her own tradition, and to read from texts that are considered

sacred in his or her own tradition.

48.

Leaders may speak positively about their own tradition, not

negatively about other faith traditions.

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49.

It is appropriate to pray individually and collectively for the

good and well being of the whole community gathered. It is

inappropriate in this context to offer prayers which imply the

incompleteness of another faith tradition.

50.

The aim of such religious ceremonies is to foster that

respectful presence which enables members of a community to support

and affirm each other. These guidelines give all participants the

freedom to speak from their own traditions faithfully, and the

responsibility to respect other traditions fully. (Reference: The

Canadian Council of Churches.)

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