Military chaplain in the Bundeswehr: “Peacekeeping must also be achieved through the use of military force”

You have officially been in office since 2022. How does your work differ from that of an “ordinary” pastor?

I was previously an ordinary, civilian pastor. I had six parishes in the Pfaffenwinkel region of Upper Bavaria. Every cliché you have about Catholic Bavaria is confirmed there. The work here in the Bundeswehr is completely different. Diaconal pastoral care, that is, pastoral guidance, takes center stage. It is open to everyone. In Brandenburg , I couldn't make a living from my Catholic soldiers. Many are Protestant or come from the new federal states and are religiously unaffected. The pastoral guidance is very well received. My perspective is clear: I am a Catholic priest – and everyone who comes to me knows that. I am always dressed the way I am sitting here now. And I always accompany people from the perspective of faith, the Christian view of humanity – but for everyone.

Military Dean Sebastian Schmidt already wanted to become a military chaplain during his studies. Doreen Bierdel/KMBA

How did you become a military chaplain?

During my studies at the University of Augsburg, I had to do all sorts of internships. Twelve years ago, I was able to spend several weeks during the semester break at the Catholic Military Chaplaincy in Berlin, at the Julius Leber Barracks. I enjoyed it so much that during my scrutiny interview, the ordination interview with the bishop before my ordination, I said: If there's ever the opportunity for a leave of absence, I would be very grateful to become a military chaplain in the Bundeswehr. And after eight years, that became possible. You are given two six-year leave of absences by your bishop for this. And then the Military Sea Care Agency assigned me the military chaplaincy in Schwielowsee . That suits me well, because I was born in Berlin.

How is your pastoral care service received by the soldiers? Very well, actually. Many soldiers contact me to talk about family and relationships. But one-third to one-half are also discussions about faith. I am always delighted that soldiers in Brandenburg come to me to ask very specifically about their faith. Officers also come to me who are afraid of how things might turn out for them in the coming years. Everyone who joined the Bundeswehr in the past 30 years knew that there is this big professional peak when you have to go to Afghanistan or Mali for four or six months.

The idea of ​​perhaps soon having to serve in the Baltics or Eastern Poland is something else entirely. The soldiers have to understand that for themselves first. As a military chaplain, I also ask myself this question, because if such a situation arises, I won't be here in Berlin or Potsdam. As a Catholic priest, I have the advantage of being celibate and not having my family on my mind when I embark on a mission from which I'm highly unlikely to return. For soldiers with families, this is a particular challenge.

How religious are German soldiers?

The Bundeswehr represents a cross-section of society. Many of my colleagues at the Operational Command are Catholic. They are primarily staff officers from all over Germany, many of them from Bavaria or even North Rhine-Westphalia. Here in Brandenburg, at the Henning von Tresckow Barracks, there is a higher proportion of Catholics. I also have Catholic soldiers there from the former East German states. Nevertheless, when I hold the on-site service in the various barracks, I notice out of the corner of my eye how many people are making the sign of the cross. There are maybe one or two per service.

How does a person’s relationship to their own faith change during their time in the Bundeswehr?

Soldiers have a long career of deployments behind them. With overseas deployments and training courses and everything that goes with it. Many soldiers find it very positive to know that there are military chaplains at every Bundeswehr base. Soldiers are looking for a way to express what they think. And many tell me they are "grateful for the food for thought." But what they mean is the gospel. They mean the Christian faith.

Are there religious rituals that are particularly important for soldiers?

Soldiers like it when you give them something tangible. In our faith, we have many objects that are a sign of God's presence. For example, a small cross, a rosary, or even an angel. It's a reminder that there is someone who belongs in my life. God, Jesus Christ. Symbols like that are important to soldiers. I went on a motorcycle pilgrimage on Thursday. There were 55 soldiers there, and of course the blessing at the beginning of the journey is a very important ritual. The patron saint of travelers is Saint Christopher. During the pilgrimage, I blessed and distributed the St. Christopher plaque. Something like that is also very important to soldiers.

Schmidt says his pastoral care is very well received by the soldiers. Doreen Bierdel/KMBA

To what extent is the Christian faith compatible with military service?

You're right: If I'm in the military, it's a service. You dedicate your time and, ultimately, your life to a service that preserves something precious: peace and security. And that's the tragedy. It's, as they say, the last resort that this peacekeeping must also be achieved through the use of military force to push someone else back. I had a conversation with a colonel some time ago, and he summed it up like this: "You stop wars by stopping people."

What does that mean specifically?

I just have to know which side I'm on. If we support the Ukrainian army with training or in some form of material, then that's exactly what we're doing. Giving them the opportunity to protect themselves against the aggressor who oppresses them and does even worse things. But always, and this is the Christian perspective, knowing that our ideal and goal is a life of peace. The first thing the risen Jesus says is: Peace be with you. That is the greatest and highest good that we carry in our hearts. But there are situations where it is legitimate to use violence – to protect oneself or to support others.

How can one act in a Christian manner in a violent conflict, a war?

The mission of the individual soldier is clear. The Christian aspect of this service is the protection of the weak that goes with it. It is also Christian to see the human being in the military enemy. Nevertheless, they are created in the image of God and have dignity. One must not hate others. One must not dehumanize them. There are rules in war; that's what international law is for. And unfortunately, we see in many conflicts and wars that this international law is not observed.

As a military chaplain, you face a tense situation. On the one hand, you are a clergyman, yet on the other, you are subordinate to a secular institution. How independent are you as a chaplain within this system?

Here in front of the Catholic Military Bishop's Office in Berlin, two official plaques are mounted. One is a classic one, like those found on federal buildings, for the Catholic Military Bishop's Office, and the other is a yellow and white one with a blue cross on it, the Catholic Military Chaplaincy Cross. On the one hand, we are a higher federal authority within the Ministry of Defense's portfolio. And at the same time, we are ecclesiastical. I am a federal civil servant, and at the same time, I am a clergyman, a military dean.

A turning point is currently taking place. Boris Pistorius said we must become "war-ready." The military buildup is also in full swing. Does something like that worry you?

What worries me is that for over three years now in Europe we have been in a situation where there is a terrible war between two countries, led by Russia, in which hundreds of soldiers on both sides are dying every day. I find that incredibly depressing. My area also includes the Lehnin military training area, where Ukrainians have been training for over two years now. They are between 18 and 70 years old. And knowing that they are not just doing a course there for a few weeks and then going on vacation, but that they are going to the front lines and that the majority of them will die there, is something I remind myself every time. And then knowing that this war could escalate at Russia's instigation, so that other countries are also affected by these exploration intentions, and that we would then be there too in the event of an alliance – that is a terrible thing.

You say that peace must sometimes be enforced with violence. Why isn't that a contradiction?

There isn't only good in the world; there are groups, there are countries, there are individuals who attack this peace through violence. One can remain in the victim role and say, "Do what you want with me. The main thing is that I remain morally clean and have never used violence." Of course, we could say the same thing about other countries: "Okay, we're staying out of this, we're not supporting the Ukrainians, so we're not part of the war." But in the end, that's a bit cheap.

In March 2024, Pope Francis said in an Easter message regarding the Gaza War: “Peace is never created with weapons, but by extending hands and opening hearts.” How can individuals achieve this when they are part of the Bundeswehr?

There's always both. The Bundeswehr has a military objective, but at the same time, there are always diplomatic efforts. I'm convinced that a lot of things are going on in parallel, things that aren't communicated publicly, but are still happening. I'm convinced that everyone in the field has an interest in stopping this.

When you hear the words of the late Pope, do you sometimes have the feeling that the Pope was actually always criticizing the current policies of the West?

I wouldn't perceive it that way. Of course, it's the Pope's job to stand up for peace and remind each side of that. I would rather say that the Pope's message is directed at the aggressor. We mustn't just stick to the example of Ukraine ...

The Pope's quote earlier referred to Gaza .

Exactly, the goal is always to create peace. This example is also true: Israel has the right to defend itself, Israel has the right to free the hostages, but ultimately, peace must be achieved for both sides. Pope Francis's messages of peace have always reached out in all directions, including toward the aggressor.

"Today, the Russian Orthodox Church provides the theological foundation and foundation for this war of aggression." Emmanuele Contini/Berliner Zeitung

Many commentators say that Pope Leo XIV's pontificate will also be very political. How political is Catholicism, anyway?

Everything that affects human life takes place within a society. Therefore, the concept of humanity and what follows from it are also crucial for the political sphere. And that is ultimately the task of the Pope, who stands for the unity of 1.4 billion Catholics throughout the world. On every continent, in every country, in every linguistic and cultural area, whether living freely or persecuted underground, as in North Korea, for example, faith always has a political mission.

How satisfied are you with the new Pope?

Well, I'm very satisfied—and that's a good thing for Americans. Now there are two powerful offices in the world held by Americans. One is the US President, and the other is the Pope. One sees the other as a business partner, the other as the image of Christ. It doesn't matter how much money they have, where they come from, or what kind of education they have. For the American people, that's also a good thing in terms of external perception. The choice of name is also crucial. The pontificate of Leo XIII was very decisive for diplomacy towards the end of the 19th century. At the same time, he was also important for Catholic social teaching. Continuing this line now fits very well with our times.

What influence might the current pontificate have on your work ?

I try to make clear in every service that we are coming together in connection with all Christians in this world, including those of the Orthodox faith. During the Soviet era, communism persecuted the church, imprisoned people in gulags, or killed them. Today, the Russian Orthodox Church provides the theological superstructure and substructure for this war of aggression. That is terrible because it completely contradicts Christianity. We have to ask ourselves how Christian faith within Orthodoxy and this war of aggression can go together. The argument there is: It is necessary that you wage this war of aggression because there are neo-Nazis in Kyiv and because Ukraine is currying favor with the West and forgetting all Christian values. When we hold services, however, two prayer requests are always very strong: peace and security. We also pray for the Russian side. There are 18-year-olds among them who are being taken to the front somewhere far from eastern Russia. It is our task as Christians, and especially as military chaplains, to include the other side in our prayers.

Do you never doubt whether our foreign policy path is the right one?

If NATO had taken a clearer position in the first days of the war of aggression back then, on February 23, 2022, Russia would have realized that it couldn't go that far. In the end, it's like the bully in the schoolyard who leaves you alone when he sees you might be able to get away with it. We were simply too timid and too cautious. We should have provided clearer and more concrete support. We are always very cautious. I understand that, of course, and there's nothing comparable where we've ever had to do that in this form. That's more the point where I have doubts: Why didn't we support Ukraine more clearly at the beginning?

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