Perspectief 2015-30

Perspectief 46 Fred van Iersel In the Netherlands, military chaplaincy presupposes the separation of church and state (van Bijsterveld, 2008). 7 Therefore chaplains do not have a military responsibility. Basically they are civilians wearing uniforms. Now the freedom involved in this, provides the freedom to act as a prophet. However, the guarantee of freedom of religion for all military implies that no soldier is legally obliged to listen to a chaplain. So here is a ground why prophetic chaplaincy does occur, but only when the background churches are participating in social and political debate, as did happen in the nuclear debate in the seventies. Fifthly , this text may open up the chaplain’s eyes for soldiers who do not belong to his own denomination, but who are open to the meaning of victimization through military practice; perhaps even more than soldiers belonging to his own denomination. In fact, it is a gift to humanity when soldiers try to understand the meaning of the use of force and its impact on victims and bystanders. A military chaplain should dare to provide prophetic guidance here. 3 Reluctant prophets So far it would seem that a prophetic role for military chaplains may be highly attractive. But then why is it that they are not always willing to take up a role as prophet? I think that there are six types of argument at stake here. They are based on pastoral prudence. First there is an argument from pastoral psychology. The chaplain needs the military for his survival, so there is psychological pressure to stay a member of the group and adapt to it, and to follow the commander as the leader who is necessary for survival. Secondly , the client system is based on completely voluntary contact with the chaplain, due to the freedom of religion and the separation of church and state. So any chaplain must answer to the challenge to provide attractive types of chaplaincy. Taking a confrontational role would increase the distance between the chaplain and the client. 7 Due to its cultural history The Dutch system is not based on a diversity politics, in which the government defines the common ground of religions and philosophies of life, but on a society-based ‘principled pluralism’, in which culture and society in its pluralism define the ethicasl values to be used by the state. See: Van Bijsterveld, 2008).