Chaplaincy in the contemporary British Army
Dr Victoria Carr got in touch with us to share her recent think pieces, written in her capacity as a Senior Research Fellow for the Centre for Army Leadership. Below, you'll find her first of three pieces - Chaplaincy in the contemporary British Army.
In the early 19th century, chaplaincy in the British Army underwent significant changes, the legacy of which remain today. Prior to 1796, regimental chaplains were appointed to individual regiments on an ad hoc basis. Influenced by practices in the East India Company (EIC), which had implemented a similar system in 1770, the regimental system was restructured to a brigade-based model - especially in larger garrisons and during field operations. The establishment of the Army Chaplains' Department (AChD) in 1796 formalised the ‘brigade approach’, aiming to provide more centralised, consistent and efficient spiritual support to those serving (Snape, 2007). Since its formal establishment, by Royal Warrant, in September 1796, the AChD (The Royal Army Chaplains' Department - RAChD from 1919) has played a diverse role in supporting soldiers and civilians through both peacetime and war (Snape, 2008).
Contemporary ‘military’ organisations are microcosms of the societies that they draw from and which sustain them. It is entirely predictable, therefore, that the present-day armed forces have to grapple with, and accept enquiry into religion, both the way it is situated in policy and also discourse around its relevance in an increasingly diverse and secular society. At the very heart of the tripartite interrelationship between society, the armed forces and religion, sits military chaplaincy (Brekke & Tikhonov, 2016). For the British Army, that chaplaincy is delivered through an officer-only cap-badge that provides ordained clergy to minister to all of its Service Personnel (SP). Chaplains hold officer rank, however, they are all referred to as the rank-agnostic, and well-known Army term, ‘Padre’. Originating from the Latin "pater," meaning "father", and brought into the vernacular in India, the Padre might be part of the fabric of the institution (and several now are female), but what relevance does the Padre have in today’s Army and how/why has the role evolved over the last few hundred years (Snape, 2007)?
The Calling and Non-Combatant Role of the Chaplain
Military chaplaincy is considered a vocation, driven by a deep sense of duty, faith, and compassion for others. Chaplains enter service not to wield power or influence but to provide support, comfort, and moral clarity to those facing the realities of war and military life. They accompany soldiers through the most harrowing experiences, offering counsel, prayer, and a steadying presence in times of crisis. Many chaplains speak of a ‘calling’ to this work, feeling compelled to serve those who serve, embodying the concept of servant leadership, to be a beacon of hope and moral strength, especially amid the chaos of conflict.
Chaplains, by their nature, are non-combatants. Unlike other soldiers, chaplains do not carry weapons or engage in combat. Maintaining their non-combatant status while being embedded in, and deployed with, combat units has always presented various challenges, but nevertheless is undertaken knowingly and willingly – all understanding that in ministering on the battlefield, their lives could be forfeit. The non-combatant distinction reflects the calling of the chaplain to serve as protector, peacemaker, and moral guide. Their role is rooted in principles of non-violence and humanitarian service, ensuring that they can provide pastoral support without being seen as a threat. This non-combatant status, enshrined today in international law under the Geneva Convention, allows chaplains to minister to soldiers with impartiality and integrity, regardless of the operational environment. This has, over time, required chaplains to provide spiritual support under extremely challenging conditions, often in very close proximity to kinetic environments, without the ability to protect themselves or others. At times, the challenging circumstances have not been in relation to war, however, but to society and what it has deemed acceptable at the time.
While the RAChD (and its predecessor, the AChD) have largely maintained an unimpeached reputation for professionalism, there have been isolated instances through the ages where chaplains have faced public scrutiny due to alleged misconduct. Two notable examples are Robert Newburgh and John Taylor Smith. In 1774, Chaplain Robert Newburgh was accused of homosexual acts, leading to a court-martial. His flamboyant appearance and defiance of military authority were cited as evidence of his low character. This case highlights the challenges faced by LGBTQ+ individuals in the military during that era (McCurdy, 2004). Chaplain-General at the outbreak of WWI was the Rt Revd John Taylor Smith. Taylor Smith, known for his strongly Evangelical outlook, faced allegations of discrimination against Anglo-Catholic soldiers. He reportedly viewed them as "extremists... out of place in the Army," leading to claims of bias and a lack of inclusivity within the Chaplaincy (Street, 2014).
The evolving nature of warfare since the inception of the AChD, and the diverse environments in which chaplains have operated, has necessitated continuous adaptation and individual resilience throughout history, something exemplified in every campaign or theatre. During the Peninsular War (1808-1814) for example, Fr. Edmund Winstanley, a Catholic priest who served as a chaplain, provided spiritual support to soldiers, conducting religious services, and offering guidance during the inevitable hardships they experienced. His contribution highlights the significant role of chaplains in maintaining morale and providing spiritual care to military personnel, not to mention the personal dedication it requires. His service exemplifies the intersection of faith and military duty during a pivotal period in European history and highlights that, whilst somewhat unusual at that time, diversity existed in faith representation. His story (shared by the British Historical Society of Portugal) offers insights into the experiences of chaplains in Wellington's army where they ministered to wounded and dying soldiers on the battlefield providing much-needed spiritual support at a time when medical intervention was rudimentary at best (British History Society Portugal, 1999).
Equally, during the Crimean War (1853-1856), Senior Chaplain for Lord Raglan's army, Henry Press Wright (who later became Archdeacon at the Garrison Church, Portsmouth), earned distinction for his work with the wounded and dying, reinforcing an aspect of the essential nature of the role in times of crisis. Indeed, one of the dying to whom he administered The Last Rites was Lord Raglan himself. That said, having only one chaplain available to minister for the entire British force deployed in the Crimea caused a public outcry which subsequently led to 60 more being employed (funded not by the Army, but externally by the Society for the Propagation of the Gospel) (NAM, 2025).
Shortly after the Crimean War was the Indian Mutiny of 1857–9, perhaps one of the most defining periods for the Army chaplaincy (Hughes, 1991). By 1850 India had established formative influence on the life, vernacular and legend of the British army, as most British soldiers could expect to serve a large proportion of their military career there, under the auspices of the East India Company (EIC). The EIC chaplaincy, conversely to the British Army AChD, was managed in a formal-civilian (rather than a formal-military) way (Brophy & Partridge, 1930). In India, chaplains were not only responsible for conducting religious Christian services but also played a crucial role in the social and cultural integration of British soldiers, serving as intermediaries between the British military and the local population, and facilitating two-way communication and understanding (Snape, 2007).
The Reverend Henry S. Polehampton, for example, served as the Chaplain of Lucknow during the Indian Mutiny of 1857. His letters and diaries provide valuable insights into the multifaceted role of chaplain at that time, before and during the siege, exemplifying one second order effect of having chaplains (who were always formally educated) on hand: they were extremely adept at chronicling historical events! Polehampton conducted daily prayers and religious services, offered spiritual guidance to the besieged residents, emphasising the importance of faith during the crisis. He provided counsel and comfort to both soldiers and civilians, helping them cope with not just challenges of life but the stress and uncertainty of the siege, he also assisted in caring for the wounded, demonstrating his commitment beyond his spiritual duties. He played a pivotal role in maintaining morale, often addressing the troops and civilians to inspire resilience. Polehampton remained with the garrison despite the dangers and immediate threat to life, exemplifying dedication to his duties and his calling. Following the siege, he also provided insights into the causes and nature of the uprising, reflecting on the complexities of the situation (Polehampton & Polehampton, 1858).
Subsequently, the Indian Mutiny, a significant uprising against British colonial rule, created the demand signal for a more nuanced understanding of religious dynamics within the army, which included EIC experiences. Greater expectations were then placed on chaplains who were expected to navigate complex religious landscapes, balancing the diverse beliefs of soldiers and the local population, sometimes at odds with their own faith. The post-Mutiny period saw a re-evaluation of the role of chaplains in India, who were (as a result of Queen Victoria’s Proclamation and the Government of India Act of 1858) converted from EIC chaplains into crown servants, yet they remained attached to one of the three historic presidencies (Bengal, Madras and Bombay). Whilst their conditions of service largely remained the same, and they continued to be recruited exclusively from the clergy of the established churches of England and Scotland, they became formally militarised in nature rather than civilian. This period emphasised the importance of cultural sensitivity and adaptability to a greater degree than previously seen, a precursor to further diversity seen today. The development and impact of military chaplaincy in early Victorian India thus underscores the enduring role of chaplains in supporting the spiritual and social well-being of soldiers, as military personnel themselves, whilst navigating significant changes in all aspects of society and, as a result, the Army.
Following that, Padres of the First and Second World Wars solidified the impeccable reputation of military chaplains. Figures such as Geoffrey Studdert Kennedy (‘Woodbine Willie’), for example, renowned for his frontline ministry and ‘outrageous irreverence’ (365 Christian Men, n.d.), (not to mention every time they went over the top, he went with them, praying and handing out Woodbine Cigarettes, despite his personal fears); and Bayley Hardy, both of whom who served with distinction in World War I highlight the chaplaincy’s unwavering devotion to duty. Hardy repeatedly applied to the RAChD at the outbreak of war, but he was turned down as he was too old, (he was 51). Finally, in the summer of 1916 he was accepted, and became the chaplain of the 8th Battalion, The Lincolnshire Regiment and The 8th Battalion, The Somersets. Both battalions served alongside each other across the Western Front from Ypres to the Somme throughout the period 1916 to 1918. It was during this period that Hardy, determined to be with the soldiers at the front, proved to be an example of “courage, humanity, bravery and loyalty”, which resulted in him being awarded a Distinguished Service Order on 31st July 1917, followed by a Military Cross on 4th October 1917 and finally a Victoria Cross at Rossingal Wood in the Somme in April 1918” (Exeter Civic Society, 2025). Hardy, wounded in action whilst accompanying a fighting patrol on 8th October 1918, was evacuated to No. 2 Red Cross Hospital at Rouen. He died on the 18th October 1918, three weeks before the war ended.
Safe to say, Chaplains within the British Army exemplify the principles of servant leadership by placing the well-being of soldiers before their own needs. This leadership style aligns closely with military values, fostering trust and moral integrity within units. Servant leadership involves leading through service to others, a principle that chaplains naturally embody in their pastoral and ethical guidance roles. A clear example of this was the WWII SAS padre, the Rev Fraser McLuskey, who chose to join his comrades and dropped by parachute into the Morvan region of France, armed only with a Bible, several hymn books and a purple altar cloth. For his bravery, McLuskey was awarded the MC on March 29, 1945. The recommendation for his citation ended: ‘His bravery, steadiness and cheerfulness in all situations, and complete disregard for personal safety, served as an inspiration to the whole squadron’ (The Mail, 2020). Damien Lewis said, when interviewed for The Times. “He agonised as to whether he should join as a combatant or a man of the cloth. He was a great rugby player, tall, very handsome, a rugged individual, but he decided to go in as a padre” (The Times). This satisfied his calling.
In modern conflicts also, chaplains have continued to play an essential role. In the Falklands War (1982), chaplains such as David Cooper, Padre to the 2nd Battalion, The Parachute Regiment (2 PARA) provided huge spiritual support. During the Battle of Goose Green, for example, he was attached to the Regimental Aid Post, comforting the wounded, and assisting in their evacuation. Following the battle, he conducted a field burial service, notably of Lt. Col.'H' Jones.
During the wars in Iraq and Afghanistan, chaplains worked tirelessly to support soldiers struggling with the moral and emotional toll of combat. The work of Padre Stephen Hancock, for example, a Methodist chaplain, who served in Helmand Province during Op Herrick 8 exemplifies some of the modern considerations of chaplaincy. Padre Hancock served as a chaplain in every arm of the British Army “to provide spiritual, moral and pastoral support to all soldiers and their families irrespective of religion and belief.” Although dressed in green, just like any other soldier, Padre Hancock believed it was being able to develop a particular ‘visibility’ that was the secret to his success as a Padre. He felt, that “…a chaplain should be seen walking around talking to anybody and everybody,” in doing so, he felt Padres were better able to build relationships and therefore soldiers and officers would trust them. Not dissimilar to stories of WWII, “Armed with a bible and a cross, life for a padre on operations can be tough. They go out on patrols and live in forward operating bases, on hand for when they might be needed.”
Finally, Padre Juliette Hulme (the first female padre commissioned into the British Army) served in Iraq, 2003-2004. Her letters, published on the Leatherhead Parish Church website, offer a personal account of her experiences and shed light on the variety of her role from spiritual care to soldier entertainment, conducting services and offering counselling, to supporting vaccinations in the local population. She addressed ethical dilemmas faced by personnel, fostering resilience and morale all whilst adjusting to the operational environment and understanding local customs, which were significant personal challenges (Hulme, 2001). Her letters highlight the evolving role of female chaplains in the military, their contributions to supporting personnel in conflict zones, and illustrate the way that changes in society are reflected in the military.
The presence of these (and many other) chaplains in the Army, and the impact of their legacy, has been more than symbolic; it has been an essential pillar of soldier welfare and resilience, whilst also (some would argue) legitimising state violence as an endeavour endorsed by God throughout history, helping soldiers come to terms with taking life (Brekke & Tikhonov, 2016). From the Napoleonic Wars to modern deployments, chaplains have routinely provided spiritual guidance, moral support, and pastoral care on campaigns, in theatres of war and in barracks to both military and civilian personnel.
The Evolving Role of the Army Chaplain
Historically, chaplains were recruited only from the Church of England, offering services, sacraments, and battlefield burials. Only Anglican chaplains were recruited until 1827, when Presbyterians were recognised, although not commissioned until 1858. In 1836, following Catholic emancipation, the AChD employed its first Roman Catholic chaplain. Methodist chaplains were also recruited from 1881, and Jewish chaplains from 1892.
The diversification of religious representation within the Chaplaincy has mirrored the changing demographics of the British Army in the present day. The inclusion of chaplains from diverse faiths—including Islam, Judaism, Hinduism, and Sikhism - ensures that all personnel can access faith-specific support, even if all units do not have an attached Padre representing their faith. This is vital in fostering inclusion, strengthening unit cohesion, and reinforcing the Army’s commitment to respecting the beliefs of its diverse personnel. As Britain becomes increasingly multicultural, and secular, this representation reassures soldiers that their identity is recognised and valued within the Armed Forces. As stated on the outward facing British Army website, “Spiritual advisors serve with most units, offering help and guidance to soldiers at home and overseas. Padres are Christian ministers but they support soldiers of any faith as well as those who have no religious beliefs at all. There are also Armed Forces Chaplains of the Buddhist, Hindu, Muslim, Jewish and Sikh faiths and a network of religious advisors” (MoD, 2025).
In the contemporary British Army, not only has faith representation evolved, but the chaplain role has also expanded significantly. Chaplains act as confidential advisors, morale boosters, and ethical guides, providing pastoral care regardless of a soldier’s faith or belief system. Their responsibilities now include mental health support, ethical leadership training, and counselling on moral dilemmas faced in conflict and operations – leadership without command. They deploy on exercise, support Adventurous Training (AT), attend soldiers and their families in their homes in times of personal crisis, deliver weekly services, conduct marriage and funeral ceremonies, and so much more.
Padre Mike Newman: A Vignette
The value of chaplaincy is deeply personal to those who have benefited from its support, or observed its ministry and impact. 6MI chaplain, Padre Mike, who recently retired after a long and successful career, was a steadfast presence at every exercise and training weekend, forward deployed with troops, led field services and Christmas Carols, funerals and weddings. He was always available to support and minister to those of similar, different, or no faith to his own. His wise counsel guided many, and his presence was an anchor in times of crisis for members of the unit and their families. One of the most profound moments of his ministry for me was when he sat at the bedside of a young dying soldier, sharing in the peacetime honour of ministering to someone in their final moments and supporting family members and colleagues as he did so. Although offering prayer if it was required, he also offered calm, words of wisdom and support, comfort and companionship in what is perhaps the loneliest time in a person’s life. These acts of compassion and presence exemplify the chaplaincy’s irreplaceable role within the Army and the way they touch the lives of individuals.
Comparisons with Other Services and Nations
The British Army Chaplaincy shares similarities with its counterparts in the Royal Navy and Royal Air Force, where chaplains fulfil comparable roles. However, naval chaplains often face unique challenges due to prolonged deployments at sea, while RAF chaplains engage with a highly mobile force operating across dispersed bases. Internationally, the US military maintains a robust chaplaincy, with a significant emphasis on faith diversity and religious accommodation. The Bundeswehr (German Armed Forces) recently introduced its first Jewish chaplain since World War II, reflecting global trends towards religious inclusivity within military chaplaincies.
Conversely, some nations have reduced the prominence of military chaplaincies due to secularisation. The French Armed Forces, for example, uphold strict secular principles, resulting in a less pronounced chaplaincy presence. This raises the question: does the British Army still require a Chaplaincy in an increasingly secular world?
Does the Chaplaincy still have a place in an increasingly secular society?
Despite declining religious observance in wider society, this paper argues that the Chaplaincy remains a crucial element of military life, building on an irrefutable legacy. Soldiers in high-pressure environments continue to seek, and will continue to require, spiritual and moral guidance, particularly during deployment and in times of crisis, but also when navigating the inevitable changes in society. The confidentiality offered by chaplains, distinct from the chain of command, provides a unique and trusted avenue for support that does not impact on report writing and promotion prospects. Moreover, chaplains contribute to the Army’s ethical decision-making, reinforcing core values such as integrity, courage, and respect. They epitomise what it is to serve others and distil, therefore, the Army officer coda to which they are aligned – serve to lead.
The British Army Leadership Doctrine underscores the importance of moral leadership and emotional resilience. Chaplains provide essential support in these areas by helping soldiers develop coping strategies and moral clarity in the face of combat stress. Their ability to guide personnel through ethical challenges, grief, and personal struggles is a vital function that cannot easily be replaced by secular welfare structures.
Ultimately, while the nature of belief and the concept of faith has continually evolved, the need for pastoral and moral support endures. The British Army’s Chaplaincy has adapted to modern realities, broadening its reach beyond traditional religious functions to provide holistic care for soldiers of all faiths and none. Its continued existence reflects not only the Army’s commitment to the well-being of its personnel but also the enduring relevance of spiritual resilience in military life.
Bibliography & References
Brekke, T. and Tikhonov, V. (2016). Military Chaplaincy in an Era of Religious Pluralism: Military–Religious Nexus in Asia, Europe, and USA. OUP: London. ISBN: 9780199470747
British Army Leadership Doctrine (2021)
British History Society Portugal, (1999): Twenty Sixth Annual Review https://www.bhsportugal.org/uploads/fotos_artigos/files/AChaplaininWellingtonsArmy.pdf
Brophy, J, and Partridge, E. (1930), Songs and Slang of the British Soldier: 1914-1918, London: Eric Partridge.
Clouting, L. (2016). Bayley Hardy: A Chaplain’s Sacrifice. Imperial War Museum Archives.
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Hughes, D. (1991). The Mutiny Chaplains, Salisbury: Michael Russell.
Kennedy, G. S. (1919). Rough Talks by a Padre. Hodder & Stoughton.
McCurdy. J.G. (2004). Vicious and Immoral: Homosexuality, the American Revolution, and the Trials of Robert Newburgh. Baltimore, Johns Hopkins University Press.
McLaren, A. (2018). Military Chaplaincy in an Era of Religious Change. Palgrave Macmillan.
MOD (2021). British Army Leadership Doctrine (JSP 770, Chapter 3). Ministry of Defence.
National Army Museum online: https://www.nam.ac.uk/explore/royal-army-chaplains-department
Polehampton, E. and Polehampton, T.S. (1858). A memoir, letters, and diary of the Rev. Henry S. Polehampton: chaplain of Lucknow. London: Richard Bentley.
https://babel.hathitrust.org/cgi/pt?id=nnc1.cu04539915&seq=9
Snape, M. (2005). God and the British Soldier: Religion and the British Army in the First and Second World Wars.
Snape, M. (2007). British Military Chaplaincy in Early Victorian India. https://doi.org/10.4000/cve.10504
Snape, M. (2008). The Royal Army Chaplains' Department, 1796–1953: Clergy Under Fire. Studies in modern British religious history. Boydell Press. ISBN 978-1843833468.
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Web resources
https://365christianmen.com/podcast/geoffrey-studdert-kennedy-england-priest/
https://exetercivicsociety.org.uk/plaques/theodore-bayley-hardy/
https://www.gov.uk/government/news/army-chaplain-speaks-of-life-on-the-front-line
https://www.gov.uk/government/news/army-chaplain-speaks-of-life-on-the-front-line
http://www.parishchurch.leatherheadweb.org.uk/juliette_0901.htm
https://jobs.army.mod.uk/regular-army/inclusion-values/religion/
More about Dr Carr
Dr Victoria Carr is a Reserve Officer in the British Army Intelligence Corps; a successful primary school Headteacher; a Chartered Manager and member of the CMI (shortlisted finalist for CM of the Year 2023); a CollectivEd Senior Fellow, Leeds Beckett University; a Founding Fellow of the Chartered College of Teaching; a Senior Research Fellow, the Centre for Army Leadership; an author and TEDx speaker who focuses on leadership, the power of language and how we all have the power to change lives. Vic advocates that there is a social imperative for those in leadership positions to actively create opportunities for transformational interactions with others.
She has been a keynote speaker at a multitude of military and educational leadership events and brings her passion and insight, gained through decades of leadership in a range of environments, to each bespoke brief she delivers. She has lectured part time at Master’s degree level. She has 3 MAs: in Equality and Diversity, Leadership, and Modern War Studies/ Contemporary Military History, and is currently working on her fourth, in Global Security. Her doctorate is in leadership and politics in education.
She published her first two books, Leading with Love and Authentic School Improvement, with Routledge, and is working on a third with a co-author, about the history of British Army officer recruitment since 1660, titled ‘The Steps to Glory’, due to be published by Helion, early 2026.
