By Jan Grimell, Associate Professor and Senior Lecturer in Sociology at Umeå University and Research Fellow at Linnaeus University, Sweden

For decades, Europe has lived under the illusion of lasting peace, where full-scale war on the continent felt like a distant part of history. Since the end of World War II, armed conflicts—both in Europe and in more remote parts of the world—have required military interventions from European countries, NATO, and allied forces. But we have been spared the total war in which an entire nation’s existence is at stake. Russia’s invasion of Ukraine has changed this.

This war subjects people to  profound ethical, moral, spiritual, and existential challenges. Questions of right and wrong, life and death, meaning and despair become an undeniable reality.

The war in Ukraine highlights that we still have much to learn about the role and function of military chaplains (MCs) and health in a full-scale war—topics that can be addressed from the perspectives of the sociology of religion (lived religion) and medical sociology. This blog post is based on interview research conducted in 2024 with 12 highly experienced wartime MCs and published in three articles (1, 2, 3). The participants have served on the frontlines since 2014, suggesting that they are among the most experienced contemporary wartime MCs.

In these interviews, MCs emphasize their role in upholding morality, ethics, and character among military personnel during war. They view this as essential to counteract the moral erosion caused by the horrors of war, which often distorts human values and norms. War dehumanizes soldiers, leading to emotional numbness and moral erosion. The need to kill in combat is necessary but clashes with societal ethical frameworks, making the MCs’ work vital in preserving soldiers’ humanity and sound decision-making abilities.

The concept of a “war animal” emerged in the interviews, referring to soldiers who had lost their moral compass and rational thought. The MCs who were interviewed stressed that preserving morality was not contradictory to combat effectiveness; rather, it ensured soldiers remained disciplined and strategic. Addressing revenge impulses towards captured enemies is also crucial, as harming prisoners conflicts with both ethical principles and strategic interests.

MCs stressed the importance of being physically present with soldiers, even at the front lines. Their visibility and engagement helps build trust and cultural competence. Ideally, MCs remain with the same units for continuity, though this is often impractical due to casualties and personnel shortages. Building relationships with commanders is also vital, despite frequent leadership rotations.

Confidentiality is a key element of their role, as soldiers need a trusted outlet for emotions and thoughts they can’t share with superiors, psychologists, or family. The MCs function as a “pressure release valve,” offering pastoral care that prioritizes listening rather than providing solutions. Their role complements that of psychologists, who work with structured methods, while MCs operate within a spiritual framework.

MCs observe an increase in spiritual and religious needs due to the existential nature of war. While atheism remains  among soldiers, others found or lost faith in response to their experiences. Religious rituals, such as prayer, blessings, confession, and communion, provide comfort and a sense of stability amid uncertainty.

The fragility of life heightens soldiers’ awareness of their mortality. Many turn to prayer as a coping mechanism, seeking strength and endurance. Spirituality, alongside morality and ethics, is a way to enhance combat resilience. Even non-religious soldiers value having MCs nearby for support.

MCs in the study addressed a range of issues faced by soldiers, including moral dilemmas about killing, fear, and theodicy-related questions (e.g., why suffering exists if God is good). Other concerns include alcohol abuse, infidelity, and family conflicts, exacerbated by the prolonged war.

Attrition affects not only military units but also relationships between soldiers and their families. MCs act as mediators in family conflicts, helping service members maintain focus and motivation.

MCs themselves were and continue to be deeply affected by the war, with many serving since 2014. The loss of colleagues and friends, combined with an increased workload, takes an emotional toll. Funerals are particularly draining, requiring MCs to draw on their pastoral expertise to provide dignity and meaning to the grieving process.

To maintain their resilience, MCs emphasize self-care, including healthy routines, exercise, prayer, confession, and retreats. Some MCs experience a sense of alienation when on leave and returning to civilian everyday life, as they found it difficult to relate to the ongoing normalcy—compared to the frontline—in cities like Kyiv.

The collective experience of MCs in war leads to key insights about their role. Many learn to accept that there are no clear answers to existential questions. While theodicy is addressed simply by distinguishing human actions from divine will, most pastoral care involves simply being present rather than engaging in theological debates.

MCs support newly mobilized soldiers by framing their role as defenders of their country, using this narrative to instill motivation. They also provide crucial support to veterans, addressing long-term moral and spiritual injuries. Healing these wounds is a slow process, and MCs play a key role in guiding veterans through this uncertain journey.

Overall, the findings highlight the multifaceted roles of the churches during the war in supporting the Ukrainian military chaplaincy service—providing chaplain candidates, training, and spiritual formation—while also engaging in extensive social and charitable efforts, including sending supplies and messages of support to soldiers.

MCs work largely revolves around upholding ethics, morality, and character in wartime by being there and offering support through presence and trust. They address spiritual needs in the face of mortality and help bear the mental, emotional, and social burdens of war for military personnel.

This responsibility is highly demanding and strenuous, requiring them to develop strategies to sustain their capacity and endurance. MCs describe themselves as defenders of humanity in war. This must be understood in relation to a full-scale war that dissolves the norms, values, and everyday realities of a society at peace.

In total war, the social order is overturned. The struggle is existential—one of life and death—both on an individual and societal level. People die, and the victor defines the social system, ideology, and culture that will prevail once the war ends. A full-scale war is therefore profoundly existential, not pathological, or medical.

The role of MCs extends far beyond providing religious rituals and pastoral care in an instrumental sense; rather, their work is a natural, embedded, and lived part of the practice of war. Health aspects in a full-scale war cannot be understood through an exclusively medical lens; it is crucial to address health from sociological perspectives as well.