We're still in Chapter 6, but now we're in Section VI. "Field Army Chaplain."
"e. Field Supervision. The field army chaplain should plan his time and office organization so that he may schedule frequent visits to chaplains in the field... The supervisory chaplain may offer guidance and assistance to subordinate unit commanders in such areas as attitudes and recommendations with regard to chaplains and their activities, command support of the religious program, moral and character guidance problems." (p. 50; items not italicized are italicized in original)
Why would the field army chaplain be advising regarding attitudes? The chaplain is not, generally, the lead person in the character guidance instruction offered by the military, so they should have other attitude experts. Or is this a case where the field chaplain is checking up on the local chaplain's attitude? If so, the issue would be, I expect making sure that the local chaplain adequately supports the Army's attitudes, morals and character values (as distinct from denominational attitudes, morals and character values). If so, it would be, at least in part, the Field Army Chaplain's role to make sure that the local chaplain doesn't get too focused on his chaplain roles to the neglect of the Army responsibilities (and values). Heaven forbid he should be too dogmatic or committed to his faith. To be so would be to have an attitude problem, by rejecting, or at least neglecting, the Army's values and attitudes.
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"i. Psychological Warfare. The field army chaplain should be prepared to advise the appropriate staff officers of the impact of comparative religions on psychological warfare operations. The chaplain may also be sonculted for advice and assistance in the consolidation psychological operations program for the civilian religious organizations, and other organizations of a religious nature that can assist in promoting stability in the area (FM 31-15). In the consolidation psychological operations program for the civiliation population, the chaplain maintains liaison with both the psychological operations and the civil affairs staff officers." (p. 51; words not italicized are italicized in original)
You'll note I put a link in there in case you want to look up a definition for psychological warfare (PSYOP). This isn't the kind of things that I expect churches want to be involved in. I mean, when it comes down to it, are the denominations going to put down that they had a chaplain in PSYOP? Try putting that in your annual report to the board or annual conference! But evidently, like it or not, they do it. So how did the Army wrangle that one? Did it discuss this with the denominations first?
Back when this was written the Cold War was raging, so it's possible that if a chaplain participated in PSYOP against a Communist country, such as N. Korea or the likes, then maybe some churches would like that.
In any case, this certainly would have been nice training for work with the Vienna mission, I'm sure. So if either or both of the H.R. staff at the mission, who were also U.S. military reserve chaplains, had ever been involved in anything like what is described here, that might have been useful preparation for work in the mission. That's a sad commentary on the mission, though.
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Okay, that's it for that chapter, so I'm calling it quits for this post.