Journal articles: 'Military chaplain'

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Earl, Murray D. "Christian Military Chaplaincy: “Being there”." Expository Times 124, no. 2 (September 17, 2012): 53–63. http://dx.doi.org/10.1177/0014524612456945.

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What responsibility does the church have towards those who serve in the military? Answering this question is complex over time. “Chaplaincy” is one answer to the question. What is chaplaincy and how does it work? What are the elements of chaplaincy? What of the chaplain as person? Can Christianity survive in the workplace, especially the military workplace? What spiritual issues arise in the military context for the church, the chaplain, the Christian and non-Christian alike?

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Latyshev, Dmitrii Mikhailovich. "Mission of the military chaplain on the battlefield and the Orthodox ethics during the World War I (on the example of Orenburg and Siberian Cossack troops." Философская мысль, no. 11 (November 2021): 139–48. http://dx.doi.org/10.25136/2409-8728.2021.11.36678.

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Military clergy was one of the core translators of military norms and regulations in the Russian army during the early XX century. The goal of this article is to examine the concepts of Orthodox culture within the ethics of war of the military chaplains. Leaning on the memoirs of A. Turundaevsky and archival documents of the Orenburg and Siberian Cossack troops, the article reconstructs the mission of the military chaplain on the battlefield, analyzes the structure of concepts of Orthodox ethics therein. The study of the structure of the elements of Orthodox ethics in the mission of the military chaplain reveals the key ethical principles that are fundamental to military conflicts, when one of the parties grounds its military regulations on the Orthodox culture. It is determined that in the conditions of new requirements established for military clergy during the World War I (1914–1918), there were instances that the norms of the Orthodox ethics contradicted the mission of the chaplain on the battlefield. The acquired results reveal that the underlying principle of the mission of military chaplain, as the representative of the “militant church”, on the battlefield was “love for one's neighbor”. The understanding of Russia as the center of Orthodox culture and the perception of soldiers as “warriors of the church” prompted the clergy to implement the concept of “meekness” in their actions, as well as the concepts of “recumbence”, “Divine Providence”, etc. for comprehension of their actions.

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Roberts, Daniel L., and Joann Kovacich. "Male Chaplains and Female Soldiers: Are There Gender and Denominational Differences in Military Pastoral Care?" Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 74, no. 2 (June 2020): 133–40. http://dx.doi.org/10.1177/1542305020922825.

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In this study, 15 United States Army chaplain men described the practices they engaged in when providing pastoral support to women soldiers. Many engaged in creating safe spaces for women and themselves, particularly in regard to avoiding perceptions of impropriety. Other clergy did not consider gender a factor in counseling. Some chaplains placed limitations on the amount of support they would give. This study did not determine the degree to which chaplain men were effective.

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Kryvenko, Iuliia, Oleksandr Omelchuk, and Iuliia Chernovaliuk. "Chaplaincy Institute in Ukraine and EU countries." Journal of Education Culture and Society 11, no. 1 (June 26, 2020): 50–58. http://dx.doi.org/10.15503/jecs2020.1.50.58.

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Aim. The aim of the article is devoted to the research of chaplaincy institutes in Ukraine, taking into account the experience of EU countries. Concept. During the study determined, that the interaction between military service and religion is based on a universal socio-cultural tradition, has a complex, multi-level structure, covering the whole socio-institutional level (society - social institutions - social organizations of the individual) and leads to the creation of a specific social structure - military-religious institute the institute of military chaplaincy. Conclusions. It is found that there are no historical analogies in the world for the creation of a military chaplaincy institute under such conditions, which makes the present Ukraine experience unique, but to this day the issue of state regulation in the field of pastoral care of military personnel of the Armed Forces of Ukraine and the creation of a military chaplaincy institute remains unregulated. In contrast to Ukraine, the legal support for the existence of an institute of military chaplaincy in Poland is provided by the relevant state normative-legal acts and by-church documents. Most European countries have the opportunity to serve for both military and civilian chaplains. Due to the analysis of legal acts and experience of European countries it should be determined that Ukraine chooses the "European" model of chaplaincy. The article also identifies the positive aspects of the organizational experience of military chaplaincy as to possible borrowing for Ukraine. The notion of a chaplain-volunteer is typical of Ukrainian legislation.

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Chang, Bei-Hung, Nathan R. Stein, and Lara M. Skarf. "Spiritual distress of military veterans at the end of life." Palliative and Supportive Care 13, no. 3 (April 28, 2014): 635–39. http://dx.doi.org/10.1017/s1478951514000273.

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AbstractObjective:Although combat experiences can have a profound impact on individuals' spirituality, there is a dearth of research in this area. Our recent study indicates that one unique spiritual need of veterans who are at the end of life is to resolve distress caused by combat-related events that conflict with their personal beliefs. This study sought to gain an understanding of chaplains' perspectives on this type of spiritual need, as well as the spiritual care that chaplains provide to help veterans ease this distress.Method:We individually interviewed five chaplains who have provided spiritual care to veterans at the end of life in a Veterans Administration hospital. The interviews were recorded, transcribed, and analyzed based on “grounded theory.”Results:Chaplains reported that they frequently encounter veterans at the end of life who are still suffering from thoughts or images of events that occurred during their military career. Although some veterans are hesitant to discuss their experiences, chaplains reported that they have had some success with helping the veterans to open up. Additionally, chaplains reported using both religious (e.g., confessing sins) and nonreligious approaches (e.g., recording military experience) to help veterans to heal.Significance of results:Our pilot study provides some insight into the spiritual distress that many military veterans may be experiencing, as well as methods that a chaplain can employ to help these veterans. Further studies are needed to confirm our findings and to examine the value of integrating the chaplain service into mental health care for veterans.

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Kalenychenko, T. A. "Formation of the image of military chaplains in Ukraine." Ukrainian Religious Studies, no. 76 (December 1, 2015): 172–83. http://dx.doi.org/10.32420/2015.76.610.

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Kalenychenko T. A. Since the spring of 2014, we can observe the movement of update of military chaplaincy, the emergence of mass volunteering by religious leaders. While Ukraine only continues to develop a new Chaplaincy service, society has already received the first presentation about the priests at the forefront thanks to the work of the Ukrainian media. In this article, author examines the messages about the military chaplaincy of key media and analyzes the way in which the image was formed from the military chaplain to a secular society, and the role it has assumed.

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Davie, Grace. "The military chaplain: a study in ambiguity." International journal for the Study of the Christian Church 15, no. 1 (January 2, 2015): 39–53. http://dx.doi.org/10.1080/1474225x.2014.998581.

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Starostenko, Eleonora V. "Military Chaplaincy in the Russian Army during the First World War." Vestnik of Saint Petersburg University. History 66, no. 4 (2021): 1084–99. http://dx.doi.org/10.21638/11701/spbu02.2021.403.

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The article examines the service of chaplains in the Russian army in 1917. The Institute of Chaplains was established in response to the growth of revolutionary propaganda in the army. The process of introducing a position and responsibilities imposed by official instructions are analyzed in the article. The main duties of the chaplains involved conducting talks and speaking to the soldiers. The article provides data on the appointment, transfer and dismissal of priests from the position of a chaplain. The most competent and experienced clergy were employed. However, in some armies this position was vacant for a long time, while in others there was a turnover of priests. The article also describes activities of the chaplains in the armies and expands on interaction with regimental priests. The observations of the chaplains enable to conclude about the decline in the spirit of the military clergy. The subject of the speeches, its compliance with the instructions of the protopresbyter are considered. The article focuses on the issue of the attitude of soldiers to chaplains and their speeches. It ranged from benevolence to explicit discontent and aggression. Although contemporaries praised the work of the military clergy, the reports reflected a less positive perception. Some chaplains did not fulfill the duties assigned to them; they allowed evasion from service in demoralized military units, familiarity with officers. The work of conscientious priests could not bring about serious results in the current social and political situation. The article was prepared on the basis of archival materials not previously published.

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Zdioruk, Serhiy. "Service of Ukrainian Chaplains in the Years of the Patriotic War 2014-2016 with the Russian Empire." Religious Freedom 1, no. 19 (August 30, 2016): 142–47. http://dx.doi.org/10.32420/rs.2016.19.1.954.

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The problems of the establishment of the Service of Chaplains in the Armed Forces, the National Guard and other military formations of Ukraine in the context of the war with Russia have their own peculiarities and differences. The destabilizing role of the Moscow Patriarchate, in the jurisdiction of which is the vast majority of Orthodox communities in Ukraine, creates critical threats for the Ukrainian State. In order to effectively organize the operation of the Ukrainian Chaplain Service, to mobilize the entire potential of the Ukrainian nation and to absorb global experience, in particular the armies of NATO member states, in order to provide spiritual, humanitarian and patriotic education, and moral and combat and psychological training of Ukrainian soldiers, it is necessary to mobilize the Ukrainian nation.

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Bergen, Doris L. "Totalitarianism: German Military Chaplains in World War II and the Dilemmas of Legitimacy." Church History 70, no. 2 (June 2001): 232–47. http://dx.doi.org/10.2307/3654452.

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In his memoir, German chaplain Hans Leonhard describes a visit to a military hospital during World War II. Leonhard entered a ward full of men with sexually transmitted diseases. “So you're a pastor?” one patient jeered. “We don't need one of them. You just want to tell us those stories about cattle breeders and pimps.” The phrasecame from the Nazi ideologue Alfred Rosenberg. In The Myth of the Twentieth Century, he dubbed the Old Testament a collection of “stories of pimps and cattle traders.” Members of the pro-Nazi “German Christian” movement popularized Rosenberg's phrase in church circles. Leonhard, accustomed to hostile reactions, answered the taunt with a challenge: “Tell me just one such story,” he said to the man. “If you can tell me even one, I'll leave the room immediately and never bother you again.” All the patients looked at their comrade. “I can't think of any right now,” he finally said. The others laughed, but he did not give up. “You probably want to tell us something about praying,” he accused Leonhard. “Well, a real man doesn” The chaplain countered with another question: “Were you at the front?” he wanted to know. There was a pause before the man muttered, “We from the reserves have done our duty, too.” According to Leonhard, that admission ended the exchange. The chaplain sat down with the rest of the men and talked about the Old Testament and about prayer.

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Watson, Richard A. "Pope Saint John XXIII: Army Medic and Military Hospital Chaplain." Linacre Quarterly 83, no. 2 (May 2016): 142–43. http://dx.doi.org/10.1080/00243639.2015.1133512.

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Hagerty, James, and Tom Johnstone. "Catholic Military Chaplains in the Crimean War." Recusant History 27, no. 3 (May 2005): 415–46. http://dx.doi.org/10.1017/s0034193200031526.

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In the choir of the chapel at St Mary’s College, Oscott, is a stained glass window dedicated to the memory of Fr John Wheble, a military chaplain who died in the Crimean War. Whereas the four upper lights of the window depict scenes from the life of St John the Apostle, Fr Wheble’s patron saint, the four lower ones show Wheble setting sail for the Crimea, giving absolution to soldiers, attending the wounded at the Battle of the Alma, and his death on board the hospital ship Arabia on November 3, 1854. St Edmund’s College, Ware, also has a Crimean window and again Fr Wheble, a benefactor of the college, is depicted along with two alumni of the college, Fr Michael Canty and Fr Denis Sheehan, who also died in the Crimea.

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Ambrose, Linda M. "On the Edge of War and Society: Canadian Pentecostal Bible School Students in the 1940s." Journal of the Canadian Historical Association 24, no. 1 (May 12, 2014): 215–45. http://dx.doi.org/10.7202/1025001ar.

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During World War II the Pentecostal Assemblies of Canada put forth arguments on behalf of bible college students concerning military service exemptions, chaplaincy appointments, and veterans’ benefits. The paper deals specifically with the Rev. J.E. Purdie, Principal of the Western Bible College in Winnipeg, his efforts on behalf of his students, and one particularly complex case where attempts were made to have the student exempted from serving, and failing that, to have him appointed as a military chaplain. After the young man’s premature release from service, Purdie argued that he should be entitled to veteran’s benefits to pay for his bible college training. What initially appeared as a bid to protect the individual rights of one young conscript was in fact part of a much larger effort as Pentecostals asserted their right (and by extension the right of other marginal religious groups) to be included in the broader liberal framework in Canada. This case study is significant because it addresses themes of public religion, specifically how Pentecostals challenged the ‘liberal order framework,’ by attempting to carve out recognition for themselves among the religious groups that were acknowledged as legitimate players in Canada’s public affairs.

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Seiple, Chris. "READY…OR NOT?: EQUIPPING THE U.S. MILITARY CHAPLAIN FOR INTER-RELIGIOUS LIAISON." Review of Faith & International Affairs 7, no. 4 (December 2009): 43–49. http://dx.doi.org/10.1080/15570274.2009.9523414.

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Freeman, Robert C., Niphon Sukuan, Nicole M. Tota, S. Maria Bell, Anthony G. Harris, and Hsiao-Lan Wang. "Promoting Spiritual Healing by Stress Reduction Through Meditation for Employees at a Veterans Hospital: A CDC Framework–Based Program Evaluation." Workplace Health & Safety 68, no. 4 (September 20, 2019): 161–70. http://dx.doi.org/10.1177/2165079919874795.

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Background: Employees in the Veterans Affairs (VA) hospital experience psychological stress from caring for vulnerable veteran populations. Evidence suggests that mindfulness meditation decreases stress in health care employees and military personnel. The purpose of this worksite program was to explore the acceptability of a mindfulness meditation program among VA workers. Methods: Chaplain residents developed the “Promoting Spiritual Healing by Stress Reduction Through Meditation” (Spiritual Meditation) program for employees in a VA hospital. To evaluate acceptability, a 13-multiple-choice-item survey with an open-ended question was administered after the intervention. Descriptive statistics and qualitative content analysis were performed. Findings: In 29 participants, 70% to 100% agreed with positive statements for the personal learning experience, program components, teacher quality, time to practice, and place to practice. Two categories emerged from qualitative responses: “positive practical experience of Spiritual Meditation” and “perceived values from Spiritual Meditation.” Conclusion/Application to Practice: Occupational health nurses are uniquely positioned to lead and collaborate with chaplains to deliver Spiritual Meditation in their workplace setting.

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Heath, Gordon L. "The Wartime Diaries of Canadian Baptist Military Chaplain William A. White, 1917–1918." Baptist Quarterly 49, no. 4 (July 6, 2017): 165–81. http://dx.doi.org/10.1080/0005576x.2017.1343915.

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Srour, Soha. "Should the U.S. Shut Down Gitmo?" American Journal of Islam and Society 23, no. 4 (October 1, 2006): 153–55. http://dx.doi.org/10.35632/ajis.v23i4.1597.

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This panel discussion, held on 27 June 2006 and sponsored by the Councilon American-Islamic Relations (CAIR), featured James Yee, a 1990 WestPoint graduate and Muslim chaplain assigned to Camp Delta (Guantanamo Bay) and attorney Gene Fidell of Feldesman, Tucker, Leifer, and Fidell, whohas worked on cases involving Guantanamo Bay inmates. The discussiontook place at the Rayburn House Office Building in Washington, DC.After making opening remarks on illegal immigrants and terrorism,Mohammad Nimer (research director, CAIR) introduced Chaplain Yee, whohad served at Camp Delta from November 2002 to September 2003. Whilethere, he experienced the detention center's living conditions and receivedawards and recognition for his service. On 10 September 2003, however, hewas arrested and accused of espionage, aiding the enemy, mutiny, and sedition.Eventually, he was locked up alongside enemy combatants YasserHamdy and Jose Padilla in a naval brig in South Carolina. Later, all chargeswere dropped, including unrelated charges regarding national security.Yee explained his role as advocating for the free exercise of worship. Headvised the camp commander on religious aspects of prison operations andlistened to prisoners’ complaints and concerns, including authorized andunescorted access to the cells. In addition, he observed detainee treatmentand made recommendations. He described two operations: detention operationsrun by military police or guards (e.g., providing them with clothes) andintelligence gathering, which included extracting information. Yee wasassigned to the former group, as the commanding general at the time, MajorGeneral Geoffrey Miller, considered it unethical for the chaplain to be presentduring intelligence gathering operations ...

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Varpio, Lara, Karlen Bader-Larsen, Meghan Hamwey, Steven Durning, Holly Meyer, Danette Cruthirds, and Anthony Artino. "Delivering patient care during large-scale emergency situations: Lessons from military care providers." PLOS ONE 16, no. 3 (March 31, 2021): e0248286. http://dx.doi.org/10.1371/journal.pone.0248286.

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Background Today, physicians are at the front lines of a pandemic response. Military physicians are uniquely trained to excel in such large-scale emergency situations. Civilian physicians can harness military know-how, but it will require research into military healthcare responses—specifically, we need to learn lessons from military interprofessional healthcare teams (MIHTs). Methods This research answers two questions: What are the characteristics of successful MIHTs? Why are those characteristics important to MIHT success in large-scale emergency situations? Using a Grounded Theory approach, 30 interviews were conducted soliciting perspectives from the broadest range of healthcare professionals who had experiences working in and leading MIHTs. Purposive sampling was used to recruit participants broadly across: contexts where MIHTs work; military branches; ranks; genders; and healthcare professions. Data were iteratively collected and analyzed. Results 30 participants were interviewed (18 male (60%); 21 officers (70%); 9 enlisted (30%)) who held various healthcare occupations (medic/tech/corpsman (9); nurse (7); physician (7); dentist (2); occupational therapist (2); chaplain (1); physician’s assistant (1); and psychiatrist (1)). Six characteristics of successful MIHTs that are directly applicable to large-scale emergency situations were identified thatthat clustered into two themes: own your purposes and responsibilities (through mission focus and ethical bearing) and get it done, safely (via situational awareness, adaptability, and leadership with followership). Conclusions This study provides insights, informed by decades of military service and training, to help civilian physicians succeed in large-scale emergency situations. These experiences from the war front can support today’s pandemic responses on the home front.

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Heng, Geraldine. "Reinventing Race, Colonization, and Globalisms across Deep Time: Lessons from the Longue Durée." PMLA/Publications of the Modern Language Association of America 130, no. 2 (March 2015): 358–66. http://dx.doi.org/10.1632/pmla.2015.130.2.358.

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In July 1099, after three years of levantine military adventure during which new latin christian colonies were fashioned at edessa and Antioch, the transnational forces from Europe later known as the First Crusade finally captured their principal target: Jerusalem. Three eyewitness chronicles attest to the bloodbath that followed. Fulcher of Chartres, chaplain to one of the foremost Crusade leaders, estimated that “ten thousand were beheaded” at the Temple of Solomon alone (Chronicle 77). The anonymous author of the Gesta Francorum (The Deeds of the Franks) averred, “No-one has ever seen or heard of such a slaughter of pagans” (92). Raymond d'Aguiliers, chaplain to another Crusade leader, was effusive:Some of the pagans were mercifully beheaded, others pierced by arrows plunged from towers, and yet others, tortured for a long time, were burned to death in searing flames. Piles of heads, hands, and feet lay in the houses and streets, and indeed there was a running to and fro of men and knights over the corpses…. [T]hese are few and petty details…. Shall we relate what took place there? If we told you, you would not believe us. So it is sufficient to relate that in the Temple of Solomon and the portico crusaders rode in blood to the knees and bridles of their horses. In my opinion, this was poetic justice…. Jerusalem was now littered with bodies. (Historia 127-28)

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Offutt, Leslie Scott. "Puro tlaxcalteca? Ethnic Integrity and Consciousness in Late Seventeenth-Century Northern New Spain." Americas 75, no. 1 (November 10, 2017): 27–46. http://dx.doi.org/10.1017/tam.2017.96.

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“The pueblo of San Estevan de Tlaxcala is inhabited by pure blood Tlaxcaltecan Indians who founded it during the conquest of this country. . . . These Indians speak Spanish and are civilized.” So observed don Nicolás de Lafora, a military engineer accompanying the Marqués de Rubí’s inspection tour of New Spain's northern presidios, as he approached San Esteban and the adjoining Spanish town of Saltillo, in present-day Coahuila, in June 1767. A decade later, fray Agustín de Morfi, chaplain to newly appointed commander general of the Provincias Internas don Teodoro de Croix, echoed Lafora's assessment, linking San Esteban's ability to preserve its privileges for the better part of two centuries to the community's pureza de sangre, preserved through the great care its residents took to avoid “mixing” with the castas (mixed races) that “infected” Saltillo.

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Slocum, Robert B. "A Soldier’s Faith: The Civil War Experiences and Reflections of William Porcher DuBose." Journal of Anglican Studies 16, no. 2 (August 6, 2018): 170–87. http://dx.doi.org/10.1017/s1740355318000232.

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AbstractThe noted Episcopal theologian William Porcher DuBose was a seminarian when the American Civil War began. He was torn between continuing his studies for ordination and joining the Confederate Army. He felt duty bound to defend his homeland, and he served heroically, wounded in combat, and taken as a prisoner of war. Troubled by the senselessness and inhumanity of war, he was eventually ordained and served as a military chaplain. He devoted himself to faith and ministry when he realized his country and culture were lost. DuBose vividly presents his views on war and faith in his wartime correspondence with his fiancée and later wife Anne Barnwell Perroneau, and other writings. His experiences of loss and poverty were the basis for his theology of the cross and his understanding of the role of suffering in the Christian life, and he subsequently dedicated himself to faith, peace, and reconciliation.

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Stănică, Loredana. "Rapports intertextuels et (re)constructions identitaires dans le roman Bois rouge de Jean-Marie Touratier." Revista Cercurilor studenţeşti ale Departamentului de Limba şi Literatura Franceză, no. 10 (November 15, 2021): 17–30. http://dx.doi.org/10.31178/rcsdllf.10.2.

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Published in 1993, the novel Bois rouge by Jean-Marie Touratier brings to life the history of the short-lived French colony of Brazil, the Antarctic France, whose existence, reduced to only five years (1555-1560), was described in the travelogues written in the 16th century by André Thevet (Les Singularitez de la France Antarctique - The New Found World, or Antarctike) and Jean de Léry (Histoire d’un voyage faict en la terre du Brésil – History of a Voyage to the Land of Brazil). Beneath the appearance of a simple story told by an ironic voice, sometimes even satirical towards the military leader of the French colony, the Knight of Malta Nicolas Durand de Villegagnon and his chaplain, André Thevet, future cosmographer of the kings of France, the novel delves into issues of great complexity, such as (the issue of) identity and the relationship to the Other (the American “savage”).

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Kim, Kyungrae, and Cheonghwan Park. "Married Monastics and Military Life: Contradictions and Conflicted Identities within South Korea’s Buddhist Chaplaincy System." Religions 11, no. 5 (May 21, 2020): 262. http://dx.doi.org/10.3390/rel11050262.

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Since its modern origins in the Buddhist Purification Movement of the 1950s, South Korea’s Jogye Order has established monastic celibacy as central to its identity and claim to legitimacy as a Buddhist sect. However, in the order’s urgency to introduce Buddhist chaplains to the South Korean military in the 1960s, after almost two decades of Protestant monopoly over the chaplaincy program, the Jogye Order permitted its chaplains to marry; a practice which soon became the norm. This contradiction grew increasingly problematic for the order over subsequent decades and, in 2009, it attempted to resolve the issue by reversing the marriage exception for chaplains, reinforcing their identity as monastics within the order. While controversial, the resolution has proved effective in practice. However, this reversal has also provoked unprecedented lawsuits against South Korea’s Ministry of National Defense in 2017 and a ruling by Korea’s Human Rights Commission in 2018, challenging the Jogye Order’s exclusive control of the military’s Buddhist chaplaincies. Given the challenges these issues currently present to the Jogye Order’s chaplaincy program, this article interrogates the origins, history, significance, and impact of the issues surrounding the order’s marriage exemption for its military chaplains.

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Pyczel, Joanna Gabriela. "Organizacja i funkcjonowanie duszpasterstwa wyznania prawosławnego w Wojsku Polskim na Zachodzie w latach 1941-1943." Elpis 23 (2021): 69–75. http://dx.doi.org/10.15290/elpis.2021.23.08.

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In 1940, the British side granted formal consent for the establishment of the Polish Armed Forces on its territory. At the operational level, they were to be subordinated to the command of the British Army. Among the Polish troops stationed in the British Isles at the time were soldiers of the Orthodox faith. They represented an ethnic mosaic. The followers of the Orthodox Church serving in the army and navy included Poles, Belarusians, Ukrainians, Ruthenians and Russians. In the beginning providing Orthodox soldiers with permanent pastoral care posed a problem mainly due to the lack of a chaplain of that denomination. This continued until the beginning of 1941. At that time, the head of the Orthodox military ministry was established for the branches of the Polish Army in Great Britain. The intention of the text was to present the process of creating a pastoral ministry, the activities undertaken by the clergy and the difficulties that they had to overcome in their service.

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Stathis, Stephen W., and Daniel Canfield Strizek. "Ella Elvira Hobart Gibson: Nineteenth-Century Teacher, Lecturer, Author, Poet, Feminist, Spiritualist, Free Thinker, and America's First Woman Military Chaplain." Journal of Church and State 58, no. 1 (August 8, 2014): 1–37. http://dx.doi.org/10.1093/jcs/csu077.

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FAULKNER, LAUREN N. "Against Bolshevism: Georg Werthmann and the Role of Ideology in the Catholic Military Chaplaincy, 1939–1945." Contemporary European History 19, no. 1 (December 16, 2009): 1–16. http://dx.doi.org/10.1017/s0960777309990191.

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AbstractFrom 1939 to 1945, Georg Werthmann worked tirelessly to preserve the Catholic military chaplaincy of the German armed forces from Nazi Party interference. He and the men who worked under him valued their service as integral to the Catholic German soldiers in need of spiritual help; they also viewed the war in which they were engaged as a crusade against Bolshevism, an enemy to be beaten at any cost. The article focuses on the reactions of Werthmann and select chaplains and seminarians to two military regulations concerning the chaplaincy, and on their understanding of Bolshevism, revealing that Nazi and Catholic ideologies shared significant commonalities that encouraged their wartime service.

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Gibson, Mary Ellis. "HENRY MARTYN AND ENGLAND’S CHRISTIAN EMPIRE: REREADING JANE EYRE THROUGH MISSIONARY BIOGRAPHY." Victorian Literature and Culture 27, no. 2 (September 1999): 419–42. http://dx.doi.org/10.1017/s106015039927204x.

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IN 1814 THE YOUNG Thomas Babington Macaulay tried his hand at the couplet to memorialize one of his Evangelical family’s heroes. Henry Martyn, chaplain to the British East India Company, had died in 1812 on his way home from duties in the east. With an adolescent’s enthusiasm for battle Macaulay engaged the tropes of spiritual quest and violent conquest that accompanied the evangelical spirit. To Martyn’s efforts he attributed, “Eternal trophies! Not with carnage red, / Not stained with tears by hapless captives shed, / But trophies of the Cross!” (281). Military violence gives way to conquest in a higher sphere, the world of the mission field. Nearly a half century later George Eliot evoked Martyn’s spiritual heroism at the outset of her career as a fiction writer. In Scenes of Clerical Life, Janet Dempster finds the inspiration to reform her life by reading the Memoir of Henry Martyn. Martyn’s example nerves her to engage in self-sacrifice and is the catalyst for her return to the scene of domestic violence; in an act of self-conquest Janet assumes the role of model wife and forgiving Christian.

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Vladychenko, Larysa, and Tetiana Valeriivna Koshushko. "Institution of Military Chaplaincy in Ukraine: Emphasis on Catholic Church Activities." Ukrainian Religious Studies, no. 91 (September 11, 2020): 83–109. http://dx.doi.org/10.32420/2020.91.2103.

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The article deals with the problem of military chaplaincy service formation in the period of independence of Ukraine as one of the priority directions of relations between the state and religious organizations in Ukraine. The current state of military pastoral care is analyzed directly in the context of Catholic churches activities in Ukraine in this aspect. In particular, the institutional component of the Catholic churches is clarified, statistics demonstrating the quantitative and percentage composition of the Catholic churches in the religious network of Ukraine are provided. The results of sociological surveys of the religious situation in Ukraine and the identification of religiosity of the population in the context of Catholic churches are analyzed. The opinion of the population of Ukraine regarding the trust in religious organizations, religious leaders (including the leadership of the Catholic churches) and the military formations of Ukraine is examined. The opinion of the population on the expediency of establishing a military chaplaincy institute in Ukraine is also clarified (through the results of sociological surveys). The organizational division of the internal structure of the Catholic churches in Ukraine is presented, and it is also clarified which structural units are responsible for coordination with the Ukrainian power structures and organization of pastoral work. Attention is drawn to the review of the cooperation of the Catholic churches in Ukraine with the military formations of Ukraine in the aspect of pastoral activity. Special attention is paid to the coverage of the various areas of pastoral work directly by the military chaplains of the Catholic churches and the coordination of this work by the relevant structural units of the Catholic churches. In particular, conferences, meetings, trainings, pilgrimages on the organization and implementation of pastoral work in the field of military chaplaincy. Also, consideration is given to the activities of the advisory body on military chaplaincy at the Ministry of Defense of Ukraine (which includes, in particular, the Catholic churches in Ukraine) and its contribution to the establishment of the Institute of Military Chaplaincy in Ukraine. The inter-denominational cooperation of the churches in Ukraine, including the Catholic ones, was considered in establishing a military chaplaincy institution in independent Ukraine through the activities of interfaith associations. It has been found that the issue of legislative securing of the Institute of Military Chaplaincy in the Armed Forces of Ukraine remains urgent. In this regard, the legislative work in this area and the involvement of Catholic churches in Ukraine are highlighted.

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van Dijke, Jolanda, Joachim Duyndam, Inge van Nistelrooij, and Pien Bos. "“We Need to Talk About Empathy”: Dutch Humanist Chaplains’ Perspectives on Empathy's Functions, Downsides, and Limitations in Chaplaincy Care." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 76, no. 1 (January 24, 2022): 15–28. http://dx.doi.org/10.1177/15423050221074271.

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This paper investigates the functions, downsides, and limitations of empathy in chaplaincy care. Data were collected from 20 humanist chaplains working in health care, prison, and military settings using semi-structured interviews. According to the participants, empathy is at the heart of their profession but has disadvantages as well. The analysis yields seven major functions of empathy with corresponding downsides and limitations: (1) to connect, (2) to understand, (3) to guide, (4) to acknowledge, (5) to motivate, (6) to inspire, and (7) to humanize. We argue for a need to “talk about empathy” since despite its importance and challenges, there is little professional and academic discussion about empathy in chaplaincy care. We hope that the findings of this study can function as starting points for the discussion and thus contribute to the ongoing professionalization of chaplaincy care. To that end, we propose three topics for further reflection and conversation.

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Jones, Kimberley A., Isabella Freijah, Lindsay Carey, R. Nicholas Carleton, Peter Devenish-Meares, Lisa Dell, Sara Rodrigues, et al. "Moral Injury, Chaplaincy and Mental Health Provider Approaches to Treatment: A Scoping Review." Journal of Religion and Health 61, no. 2 (March 15, 2022): 1051–94. http://dx.doi.org/10.1007/s10943-022-01534-4.

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AbstractThe aim of this research was to describe the evidence examining the approaches taken by mental health providers (MHPs) and chaplains to address symptoms related to moral injury (MI) or exposure to potentially morally injurious events (PMIEs). This research also considers the implications for a holistic approach to address symptoms related to MI that combines mental health and chaplaincy work. A scoping review of literature was conducted using Medline, PsycINFO, Embase, Central Register of Controlled Trials, Proquest, Philosphers Index, CINAHL, SocINDEX, Academic Search Complete, Web of Science and Scopus databases using search terms related to MI and chaplaincy approaches or psychological approaches to MI. The search identified 35 eligible studies: 26 quantitative studies and nine qualitative studies. Most quantitative studies (n = 33) were conducted in military samples. The studies examined interventions delivered by chaplains (n = 5), MHPs (n = 23) and combined approaches (n = 7). Most studies used symptoms of post-traumatic stress disorder (PTSD) and/or depression as primary outcomes. Various approaches to addressing MI have been reported in the literature, including MHP, chaplaincy and combined approaches, however, there is currently limited evidence to support the effectiveness of any approach. There is a need for high quality empirical studies assessing the effectiveness of interventions designed to address MI-related symptoms. Outcome measures should include the breadth of psychosocial and spiritual impacts of MI if we are to establish the benefits of MHP and chaplaincy approaches and the potential incremental value of combining both approaches into a holistic model of care.

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Fodor, Gábor. "Hungarian Accounts from the Ottoman Fronts of the First World War." Archiv orientální 88, no. 3 (February 18, 2021): 473–92. http://dx.doi.org/10.47979/aror.j.88.3.473-492.

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Even though the annexation of Bosnia by the Austro-Hungarian Monarchy in 1908 raised the tension between the Monarchy and the Ottomans, Hungaro-Turkish political, economic, and cultural relations significantly improved from the beginning of the twentieth century until the end of the First World War. With the eruption of the Great War these friendly relations turned into a war alliance, where suddenly the battlefields became fields of joint effort. As a consequence, the outbreak of the war caused intensification of mutual visits and the arrival of Hungarian soldiers, journalists, and even artists and religious representatives in greater numbers in the Ottoman Empire. In this paper the author mainly focuses on Hungarian accounts of different Ottoman fronts during the First World War, while not forgetting to put all these activities in the frame of the wartime alliance. War correspondents like Béla Landauer, István Dobay, and Jenő Heltai from different Hungarian journals, soldiers from the Austro-Hungarian Army like Dr Emil Vidéky and Dr László Király, the painter Géza Maróti, and even a military chaplain, Pál Schrotty left behind detailed memoirs of environments ranging from the picturesque Bay of Izmir to the desert of Palestine. These mostly unknown depictions reveal the cruelty of the war, research the healthcare system of the capital, and provide detailed accounts of the Berlin-Bagdad line and historical sites in the Empire, while also raising questions regarding the situation of Turkish women.

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Liuski, Tiia, and Martin Ubani. "The Lutheran Military Chaplaincy in the Finnish Defence Forces’ Organisation Today. A Multi-Method Approach." Religions 12, no. 4 (March 29, 2021): 243. http://dx.doi.org/10.3390/rel12040243.

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The Finnish military chaplains’ work focuses on supporting the conscripts’ ethical functioning ability as well as overall wellbeing of the people in the Finnish Defence Forces. This article gives the military chaplains an opportunity to tell in their own words what kind of issues relate to their perceptions working as a successful religious professional in this unique context. The research was carried out with a multi-method data, that includes an electronic questionnaire and an interview data. The results show that as the military chaplains commit and integrate well to their operational environment, they are also a heterogenous occupational group and manage their work very self-directedly. They appear to be more chaplains than soldiers or special officers, but it does not cause significant professional conflicts. The military chaplains’ profession should be described more as contrasting than conflicting overall. The intensity of their personal vocation and religiosity varies, but it affects considerably to their work motivation. It can be interpreted that military chaplains hold, in a sense, a double vocation towards their work where there is a clerical calling and a mission to work in a military environment.

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McIntyre, Drew. "Military Chaplaincy in Contention: Chaplains, Churches, and the Morality of Conflict, written by Andrew Todd." International Journal of Public Theology 9, no. 4 (October 30, 2015): 483–84. http://dx.doi.org/10.1163/15697320-12341420.

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Pleizier, Theo, and Carmen Schuhmann. "How the Military Context Shapes Spiritual Care Interventions by Military Chaplains." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 76, no. 1 (January 31, 2022): 4–14. http://dx.doi.org/10.1177/15423050221076462.

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Spiritual care interventions depend upon the context in which care is provided, its institutional setting and the actors involved. In order to understand the relationship between interventions in spiritual care and the context in which care is provided, we study the spiritual interventions of military chaplains against the background of the armed forces. In our study, we demonstrate that the military context needs its own conceptualization to understand the pastoral practices of military chaplains. This article uses a qualitative comparative methodology and is based upon 13 case studies that have been generated over the course of five years by a team of eight military chaplains within the framework of the Dutch Case Study Project. The analysis results in four concepts that describe the relationship between spiritual care practices and the context of the armed forces in more detail: structuring pastoral availability, positioning within the military environment, existential negotiation of being human and being a soldier and transforming military time. We conclude that the study of spiritual care in context leads to a contextualized understanding of spiritual care practices and stimulates comparison of pastoral care practices across contexts.

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Bradley, T. "Military Chaplains and Religious Diversity." Journal of Church and State 56, no. 3 (July 2, 2014): 592–94. http://dx.doi.org/10.1093/jcs/csu045.

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Olszar, Henryk. "Duchowni katoliccy ze Śląska w pierwszej wojnie światowej." Studia Interkulturowe Europy Środkowo-Wschodniej 9 (July 14, 2016): 113–27. http://dx.doi.org/10.5604/01.3001.0009.8273.

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The First World War was analyzed and described in their diaries mainly by politicians, various rank soldiers, medical officers and male nurses, writers, news correspondents, civilians who were watching closely the war theatre, as well as theology students and military chaplains. We are however interested in testimonies of clergymen who became priests of the Katowice diocese after the end of 1914–1918 war campaign. They succeeded to live „in memory” because of tracks of their presence in the war in archive records or remaining press publications. The following individuals in this circle deserve special attention: Teofil Aleksander Bromboszcz, Józef Feliks Gawlina and Karol Milik. There were 85 military chaplains involved in the First World War on the Prussian side from the area of the Wrocław diocese and 24 military chaplains from area of the General Wicarage in Cieszyn. In total there were 63 future priests of the Katowice diocese among them. Among soldiers chaplains could feel at home. Soldiers appreciated their high moral values and good manners.

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Scheltiens, Vincent. "De zomer van 1917 in context." WT. Tijdschrift over de geschiedenis van de Vlaamse beweging 77, no. 3 (December 11, 2019): 197–211. http://dx.doi.org/10.21825/wt.v77i3.15685.

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De zomer van 1917 was er één van belangrijke internationale en nationale politieke en militaire gebeurtenissen, maar ook het moment waarop aan het IJzerfront Vlaamse soldaten zich manifesteerden en de spanningen met de politieke en militaire hiërarchieën een hoogtepunt bereikten. Alveringem en de figuur van onderpastoor Cyriel Verschaeve stonden hierin centraal.De aankomst eind juni van de eerste Noord-Amerikaanse troepen in Europa gaf de Eerste Wereldoorlog wellicht een beslissende wending. In Duitsland deed zich een wissel van de macht voor. Met de ontketening van een totale onderzeese oorlog werd alles in het teken van een slotoverwinning gesteld. De machtsverschuiving leidde in bezet België tot meer opeisingen van goederen en mensen met verscherpte armoede, honger en dwangarbeid als gevolg.Aan het front nam het ongenoegen over het officiële triomfalisme in de pers onder soldaten toe. Daarenboven voelden vele Vlaamse soldaten zich achtergesteld door overwegend Franstalige officieren.Cyriel Verschaeve was het aanspreekpunt en de mentor van de Vlaamsgezinde soldaten die aan de basis van de frontbeweging lagen. Zijn autoriteit en populariteit had hij vóór de oorlog verworven door zijn geschriften en lezingen.Zijn houding zinde noch de kerkelijke noch de politieke hiërarchie en in de zomer van 1917 stegen de spanningen ten top.Inhoudelijk raakte Verschaeve op dezelfde golflengte als de activisten in bezet België die de Duitse bezetting en de Flamenpolitik gretig aanwendden om substantiële eisen van de vooroorlogse Vlaamse beweging te veroveren (zoals de vernederlandsing van de Gentse universiteit).Met de Russische Februarirevolutie – maart 1917 – was het begin van het einde van de oorlog ingeluid. Russische troepen waren oorlogsmoe en velen raakten onder invloed van de bolsjewieken die de oorlog wilden stopzetten. Uiteindelijk zouden ook Duitse troepen massaal in opstand komen en muiten.__________ The Summer of 1917 in Context The summer of 1917 was one of important international and national political and military events, but also the moment when Flemish soldiers on the Yser Front demonstrated and the tensions with political and military hierarchies reached a high point. Alveringhem and the figure of chaplain Cyriel Verschaeve were central to this story.The arrival in the end of June of the first United States troops in Europe was perhaps a decisive turning point in the First World War. In Germany there was a change in power. With the unleashing of unrestricted submarine warfare, all their hopes were pinned on a swift victory. In occupied Belgium, the shift in power led to more requisitions of goods and people, with more poverty, hunger and forced labour as a result.On the front, dissatisfaction with the official triumphalism in the press grew among the soldiers. In addition, many Flemish soldiers felt discriminated against by overwhelmingly French-speaking officers.Cyriel Verschaeve was the point of contact and mentor for Flemish-minded soldiers who formed the basis of the Front Movement. He had acquired authority and popularity before the war through his writings and lectures.His attitude pleased neither the political nor the ecclesiastical hierarchy, and in the summer of 1917, tensions rose to the top.Verschaeve was largely on the same wavelength as the Activists in occupied Belgium, who eagerly welcomed the German occupation and Flamenpolitik to accomplish the major goals of the prewar Flemish Movement, such as the transformation of the University of Ghent into a Dutch-language institution.The Russian “February Revolution” (March in the Gregorian Calendar) in 1917 ushered in the beginning of the end of the war. Russian troops were tired of the war and many fell under the influence of the Bolsheviks who wished to end the war. Finally, German troops would also come to revolt and mutiny en masse.

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Cosacchi, Daniel. "Book Review: Military Chaplaincy in Contention: Chaplains, Churches, and the Morality of Conflict. Edited by Andrew Todd." Theological Studies 76, no. 1 (March 2015): 203–4. http://dx.doi.org/10.1177/0040563914565312x.

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Gutkowski, Stacey, and George Wilkes. "Changing Chaplaincy: a Contribution to Debate over the Roles of US and British Military Chaplains in Afghanistan." Religion, State and Society 39, no. 1 (March 2011): 111–24. http://dx.doi.org/10.1080/09637494.2011.546508.

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Benham Rennick, Joanne. "Towards an Interfaith Ministry: Religious Adaptation and Accommodation in the Canadian Forces Chaplaincy." Studies in Religion/Sciences Religieuses 39, no. 1 (March 2010): 77–91. http://dx.doi.org/10.1177/0008429809355741.

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Historically, Canadian Forces Chaplains have demonstrated impressive adaptability in their attempts to remain relevant to the personnel they serve. However, their efforts do not always come without struggle. The struggles they now face are the result of modern forces such as secularization, religious pluralism, the loss of moral consensus, as well as the privatization of religion. As a result, chaplains who serve in the Canadian Forces must be increasingly open to a diversity of religious beliefs among military personnel. This article examines some of the challenges that face the predominantly Christian chaplains as they attempt to meet the spiritual needs of all military personnel regardless of their religious beliefs.

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Liuski, Tiia, and Martin Ubani. "How is Military Chaplaincy in Europe Portrayed in European Scientific Journal Articles between 2000 and 2019? A Multidisciplinary Review." Religions 11, no. 10 (October 21, 2020): 540. http://dx.doi.org/10.3390/rel11100540.

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This article focuses on the portrayal of the military chaplaincy in Europe in European scientific journal articles during the past two decades. The military chaplaincy represents an interesting case as it is a member of two strong professions: a soldier and the clergy. Furthermore, the profession is facing many challenges connected to diversification and pluralisation, networking, technology, and extraprofessional collaboration. The data of the review study included scientific journal articles that are published electronically in major scientific databases. When portraying military chaplaincy, the articles emphasised five themes: Basic functions, the history of the profession, the changing nature of the military chaplaincy, organisational change, and professional ethics.

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Paiano, Maria. "Italian Jesuits and the Great War: Chaplains and Priest-Soldiers of the Province of Rome." Journal of Jesuit Studies 4, no. 4 (August 8, 2017): 637–57. http://dx.doi.org/10.1163/22141332-00404006.

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This essay traces the history of the assistance afforded to soldiers by Italian military chaplains during First World War. It focuses on the Catholics’ commitment to permeating the army, with the foundation of clubs and the printing of texts containing instructions and prayers for the spiritual training of enlisted men. These books show a more patriotic inspiration than their predecessors, because for the Roman Church conquering the army meant conquering the Italian unitary state. In particular, the article reconstructs the role of the Jesuit Carlo Massaruti, the author of a book for soldiers and promoter of an association for recruits before the war. The chaplains and priest-soldiers mobilized, however, were many and various. Their experience is highlighted in L’Eco dei nostri militari, a bulletin founded by the Roman province of the Society, which published the correspondence between the priests on the front and their provincial superiors. These letters furnish a vivid fresco of the work done by the Jesuits alongside the soldiers.

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Searle, Robert F., and C. Garland Vance. "A Chaplain’s Comprehensive Spiritual Assessment And Military Mission." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 75, no. 1 (March 2021): 40–50. http://dx.doi.org/10.1177/1542305020968051.

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Commanders expect their Chaplains to care for their Soldiers and their Families. Given the number of Soldiers and their Families, this responsibility can be daunting. Between 2007 and 2012, a comprehensive spiritual assessment was developed and used within the 98th Training Division, which was able to identify issues before they became debilitating problems. Approved by the Commanding Generals, this spiritual assessment was essential for Chaplains to find the Soldiers and their Families who needed care.

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Pchelintsev, Anatoliy V. "A Review of a Thesis by Tatyana M. Chelpanova The Foreign Experience of the Legal Regulation of the Status and Operations of Chaplains in the Armed Forces: Constitutional Law Research." Administrative law and procedure 11 (October 29, 2020): 86–88. http://dx.doi.org/10.18572/2071-1166-2020-11-86-88.

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This dissertation article concludes that the study of the experience of legal regulation of military chaplains abroad and the critical reflection of this experience concerning Russian domestic military legislation at the present stage of military developments is of exceptional relevance.

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Mislin, David. "One Nation, Three Faiths: World War I and the Shaping of “Protestant-Catholic-Jewish” America." Church History 84, no. 4 (November 13, 2015): 828–62. http://dx.doi.org/10.1017/s0009640715000943.

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During World War I, American political, military, and religious leaders sought to foster the view that protestants, Catholics, and Jews were equal stakeholders in society. Crucial in shaping the embrace of this “tri-faith” ideal were leading members of all three traditions, who used their connections to the federal government to ensure that many facets of national life reflected this new conception of the nation's religious character. The military chaplaincy put these ideals into practice, and interfaith activity became commonplace in the army. Protestant, Catholic, and Jewish chaplains worked closely together, and provided pastoral care or offered religious rites to wounded and dying soldiers from different faith traditions. This article examines how the wartime break from political and social normality, the desire to project a particular image of the nation abroad, and Americans' firsthand encounter with religion in Europe all contributed to idealizations of the inclusive nature of American civil religion during World War I. Yet, as this essay demonstrates, the transitional nature of wartime culture and the strong role of the federal government in fostering these values prevented this outlook from firmly taking root. The experience did, however, provide a critical precedent for subsequent idealizations of a protestant-Catholic-Jewish nation.

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Rosen, Richard D. "Book Review: Military Chaplains & Religious Diversity." Armed Forces & Society 40, no. 2 (February 28, 2014): 397–99. http://dx.doi.org/10.1177/0095327x13480938.

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Johnston, Douglas M. "U.S. MILITARY CHAPLAINS: REDIRECTING A CRITICAL ASSET." Review of Faith & International Affairs 7, no. 4 (December 2009): 25–32. http://dx.doi.org/10.1080/15570274.2009.9523412.

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Pashkova, Olha. "Interaction of the clergy with the Armed Forces of Ukraine in the patriotic education of service members: historical and legal aspect." Scientific Journal of the Military University of Land Forces 198, no. 4 (December 15, 2020): 864–73. http://dx.doi.org/10.5604/01.3001.0014.5872.

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The article considers the main milestones in the formation of military-religious relations in independent Ukraine, analyzes the guiding documents regulating the activities of military priests in the field of patriotic education of military personnel, and examines the main directions of chaplains’ work with the Ukrainian combatants during the armed conflict in Eastern Ukraine.

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Cheney, Gregory J. "Emotional Connection of Military Couples after 16 Years of War: Integrating Pastoral Counseling and Evidence-Based Theory." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 71, no. 3 (September 2017): 176–82. http://dx.doi.org/10.1177/1542305017727452.

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Sixteen years of war created significant challenges for military couples and seems to contribute to their relational distress. Military couples seek out pastoral counselors for assistance with their relational distress. Many of these pastoral counselors are military chaplains or pastors serving close to military bases. The integration of pastoral counseling with evidence-based theory is presented as an option to serve military couples in their relational distress. Emotionally Focused Couple Therapy is presented as an example.

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Smirnova, V. "The Role of Military Chaplains in NATO Expansion." World Economy and International Relations, no. 3 (2009): 95–98. http://dx.doi.org/10.20542/0131-2227-2009-3-95-98.

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Journal articles on the topic 'Military chaplain'

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