As the United States conducts foreign policy and military operations, it must assess and consider the impact of religion in societies to achieve long-term stability in a region. So say authors Chaplain (Col) William Sean Lee, ARNG; Lt Col Christopher J. Burke, USAF; and Lt Col Zonna M. Crayne, ANG, in proposing that the role of military chaplains be expanded to include what they term "religious liaison," allowing for formal involvement of indigenous religious leaders in stability operations. Rather than avoiding religion in implementing foreign policy, they would allow chaplains to directly interface with indigenous religious leaders to develop dialogue, build relationships, promote goodwill, and create formal inter-religious councils. Lee, Burke, and Crayne recommend changes to doctrine, training, and assignments necessary to facilitate this expanded role. They note commanders often use a military lawyer and intelligence officer when making substantial decisions; chaplains can be just as important to a commander conducting stability operations. This policy implementation would assist the US military in transforming the asymmetric, soft power of indigenous religious influence into a significant source of power for mission accomplishment and enable a greater chance for achieving US foreign policy goals.

The three researchers of "Military Chaplains as Peace Builders: Embracing Indigenous Religions in Stability Operations"-Chaplain (Col) William Sean Lee, Lt Col Christopher J. Burke, and Lt Col Zonna M. Crayne, all Air Force Fellows-make suggestions that bring the chaplain business into the twenty-first century. Religion and culture in general have been long neglected by planners, policy makers, and diplomats. Our experience in Phase IV, or the constructive phase, of Operation Iraqi Freedom has clearly exposed this inattention as a serious flaw in bringing peaceful development to Iraq. These authors suggest that military chaplains can be a part of a better solution. It is not a case of trying to proselyte; it is rather one of engaging local religious leaders to facilitate the stabilization process. Currently, US military chaplains not only provide religious and spiritual support to military personnel and their families, but also train to conduct religious area analyses and assessments, primarily for the purpose of advising the commander on indigenous religious culture and practices. The thesis of this paper is to suggest an expanded role as religious liaison, wherein the chaplains would have a direct interface with local religious groups and religious leaders. The chaplains would develop a dialogue, build relationships, promote goodwill, and even help create formal inter-religious councils. The authors recommend changes affecting doctrine, training, and assignments that are necessary to facilitate this expanded role of chaplains. Commanders often have a military lawyer and intelligence officer by their side when addressing operational decisions. Chaplains of the future should be equally important to the commander conducting stability operations. Our leadership must be comfortable in the understanding that an individual does not have to become religious in order to understand religion.