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This article is based on an interview study of 24 Swedish veterans who experienced deteriorating mental health and increased suffering without meeting the criteria for a PTSD diagnosis. With no clinical answers as to the cause of their deteriorating mental health, they have been thrown into a veteran's health limbo. The analysis was based on an inductive logic. A key finding of the analysis was a kind of deep-seated permanent moral conflict that could be conceptualized as moral injury. Such an injury can give rise to intense guilt, shame, anxiety, anger, dejection, bitterness, identity issues and more. The results section of the article details five different yet for the sample representative cases of moral injury and their implications. The notion of moral injury is linked to Mead's division of the self into an I and me, where me is the socially constructed part of the self that is charged with the morality of a group. Thus, a moral me played a key role in the development of moral injury. The conceptual apparatus illustrates a new way of understanding experiences that can create suffering and negatively impact a veteran's mental health. Future research is encouraged that examines this topic, national designs for addressing moral injury, screening for moral injury, and methods for healing included.

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This article investigated constructions of evil among deployed Swedish veterans. Six cases were used to demonstrate common themes of these constructions: humans are capable of everything; anyone can be violated, even killed; evil and cruelty comes in many forms; coldness/cynicism; exhausting to witness suffering and pain; and existential rumination. The impact of these can affect a veteran's identity and their notions of self. However, processing encounters with evil is seen, in some Christian perspectives, as an essential prerequisite for spiritual growth, and this might be potentially important to supporting the emergence of spiritual veteran identities. A pastoral care giver or military chaplain can serve as an existential conversation partner who can assist veterans when approaching such experiences and their potential impact. This may be especially fertile in secular contexts, where pastoral wisdom and ontological approaches can be hard to find in the everyday lives of veterans.

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Pastors serving as military chaplains have been an integral part of the Swedish Armed Forces for hundreds of years. This close relationship has continued even after the Church of Sweden was formally separated from the state in 2000. Yet contemporary research drawing from experiences of Swedish military chaplains during their pastoral and spiritual assignments within a military context is virtually non-existent. This research explores the contemporary situation for military chaplaincy in Sweden through the lenses of proportional accessibility for military personnel, availability to civilian congregations, increasing cultural and ethnic diversity, religious embeddedness in military culture, theological tension, and personal identity development among chaplains. It furthermore suggests that military chaplains navigate a complex situation: they are expected to serve professional service members, many of whom have war zone experiences, in addition to shepherding increasing volumes of conscripts now that conscription has been reinstated, all within a new interreligious paradigm.

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This article presents a recently completed research project on pastors providing spiritual care within the Swedish Armed Forces. This descriptive study provides unique contextual insights of experiences from military chaplains. The purpose of the study was to describe experiences and lessons learned (wisdom) from pastors providing military spiritual care within the Swedish Armed Forces. Twelve military chaplains, ordained and employed by the Church of Sweden, were individually interviewed on different locations during the early winter of 2020. The interview data were analyzed with an inductive approach. The content was initially coded by many codes, which were subsequently organized in meaningful ways to develop overarching clusters which could serve to host the codes. The hermeneutical principle for the development of these clusters was that the codes could be understood in reference to the clusters and vice versa. The cultivation of the clusters was followed by the development of a pastoral theological model for military spiritual care within a Swedish context.

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Chaplaincy services form a vital complement for secular societal institutions which must accommodate spiritual needs, including but not limited to, hospitals, armed forces, and prisons. Yet cultures within societal institutions and churches or faith organizations are fundamentally different. The purpose of this article is to present a conceptual, methodological and occupational discussion around Swedish pastors and deacons serving as specialised chaplains in societal contexts. A narrative analysis coupled with the concept of an I-position (from the framework of Dialogical Self Theory) are presented as a useful methodology for advancing the understanding of pastors and deacons who navigate culturally contrasting identities as chaplains. The article draws from two recent studies and illustrates the methodology through case study examples of both hospital and military chaplains. This approach may be relevant to any chaplain who traverses culturally contrasting terrain and may encounter identity change or challenge. Future research is recommended regarding gender aspects related to male/female dominated socital institutions and representatives from other faith traditions involved in chaplaincy services.

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This spiritual-psychological exegesis continues to expand the gallery of biblical combat veteran types by shedding light on a new biblical combat character. Gideon from the Book of Judges was an experienced combat veteran and military commander. The findings include the proposal of a new categorical type of a combat veteran who illustrates both spiritual integrity and resilience. The article engages in conversations of what the findings may mean for pastoral care and their connections to theology.

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Both the models of moral distress and of moral injury place an emphasis on various types of moral challenges that may violate the individual's conscience, evoking moral emotions. Yet, there appears to be great conceptual confusion as regards both scholarly perspectives. The purpose of this article is to further elaborate on the qualitative content and conceptual demarcations of the theories of moral injury and moral distress. In the light of this theoretical elaboration, we propose an integrated moral distress and injury scale that provides a more holistic overview of these moral challenges. We suggest that the utility and applicability of the moral injury and moral distress theories may benefit from the integration of these concepts. A practical implication of our theoretical understanding is that processes of recovery, which involve moral dimensions, are complex. In line with this understanding, we advocate a holistic approach to health and well-being among military service members and Veterans.

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The significance of the body has emerged as a vital yet neglected element in the transition from military to civilian life. The recognition of a military body enhances the understanding of potential pastoral and counseling needs among veterans beyond the mind and the soul. This article attempts to contribute to further knowledge about this topic, drawing from both theory and empirical research, in an effort to provide insights for pastoral care and counseling.

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Voices from theology seldom participate in a contemporary conversation on military cultures and identities; this article attempts to stimulate this conversation from such a perspective. The article combines a literature review with narratives of sacrifice from real-life cases. It presents a reflective perspective on the formation of military identities with regard to responsibilities and sacrifices. Forgiveness and atonement are discussed as pathways to cultivate growth which can lessen feelings of guilt and regret.

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This psychological exegesis reconsiders biblical characters through recent theories on moral injury and post-traumatic stress disorder (PTSD). The purposes of this article are to shed new light on these characters and to engage in conversations of what the findings may mean for pastoral care and their connections to theology. The findings include the proposal of four categorical types of combat veterans that illustrate the development of PTSD, resilience, moral injury, and unfaltering abidance to the warrior ethics.

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Self-identity work appears to be a challenge for many service members as they transition and reintegrate into civilian life. When other cultural influences seem to threaten an established self as it labors with transition, tension and conflict may arise and can potentially impact mental health. Insights from an ongoing longitudinal project on the subject matter indicate that an analysis of an individual, which utilizes the concept of I-positions may serve as a useful analytical tool during these processes. A longitudinal methodology combining a narrative approach with such an exploration of I-positions derived from a dialogical self framework may prove to be a promising avenue to advance the understanding of selves in transition beyond the dichotomy of the military and civilian spheres. The bridging capacity of I-positions lies partly in the capacity of significant others to link the self to both spheres and to help fill the perceived void between these two realms, which in reality may be overlapping and intertwined. The findings suggest, facilitated by two case study examples, that military transition to civilian life may benefit from a dialogical approach. This dialogical mind-set could even already be introduced and established during basic training. However, there is also a shared responsibility for individuals in civilian contexts to invite former service members into open dialogue just as the service members themselves shall strive to initiate earnest dialogue. Future research is encouraged to widen the methodology and knowledge of selves in transition.

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Dialogical Self Theory has contributed to the endeavors to map and grid self-identity work in transition from military to civilian life throughout an empirical and longitudinal research project which focuses on existential dimensions. This article is based on a case study from this project and centers upon Sergeant Jonas, who, upon his return from deployment in Afghanistan, struggled with his transition as a new existential position was vocalized throughout the following annual interviews. This voice narrated feelings of meaninglessness, emptiness, and of having been deceived. In turn, this existential voice required an answer to a question which apparently had no answer. The meaning-making eventually evolved into an acceptance which enabled Jonas to proceed with his life. Dialogical processes between positions are important in order to go on with life amid existential concerns in the aftermath of military service since dialogicality of the self opens up a complex of dynamics of meaning-making processes, negotiations, and transformations. Based on the findings, it is suggested that the Personal Position Repertoire could potentially be strengthened by the addition of an internal existential position to its standard repertoire, at least when working with military personnel and/or veterans.