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A century ago, as the United States prepared to enter World War I, the military chaplaincy included only mainline Protestants and Catholics. Today it counts Jews, Mormons, Muslims, Christian Scientists, Buddhists, Seventh-day Adventists, Hindus, and evangelicals among its ranks. Enlisting Faith traces the uneven processes through which the military struggled with, encouraged, and regulated religious pluralism over the twentieth century. Moving from the battlefields of Europe to the jungles of Vietnam and between the forests of Civilian Conservation Corps camps and meetings in government offices, Ronit Y. Stahl reveals how the military borrowed from and battled religion. Just as the state relied on religion to sanction war and sanctify death, so too did religious groups seek recognition as American faiths. At times the state used religion to advance imperial goals. But religious citizens pushed back, challenging the state to uphold constitutional promises and moral standards. Despite the constitutional separation of church and state, the federal government authorized and managed religion in the military. The chaplaincy demonstrates how state leaders scrambled to handle the nation’s deep religious, racial, and political complexities. While officials debated which clergy could serve, what insignia they would wear, and what religions appeared on dog tags, chaplains led worship for a range of faiths, navigated questions of conscience, struggled with discrimination, and confronted untimely death. Enlisting Faith is a vivid portrayal of religious encounters, state regulation, and the trials of faith—in God and country—experienced by the millions of Americans who fought in and with the armed forces.
Drawing on a wealth of new material from military, ecclesiastical and secular civilian archives, Michael Snape presents a study of the experience of the officers and men of Britain’s vast citizen armies, and also of the numerous religious agencies which ministered to them. Historians of the First and Second World Wars have consistently underestimated the importance of religion in Britain during the war years, but this book shows that religion had much greater currency and influence in twentieth-century British society than has previously been realised. Snape argues that religion provided a key component of military morale and national identity in both the First and Second World Wars, and demonstrates that, contrary to accepted wisdom, Britain’s popular religious culture emerged intact and even strengthened as a result of the army’s experiences of war. The book covers such a range of disciplines, that students and scholars of military history, British history and Religion will all benefit from its purchase.
The early Salvation Army professed its commitment to sexual equality in ministry and leadership. In fact, its founding constitution proclaimed women had the right to preach and hold any office in the organization. But did they? Women in God’s Army is the first study of its kind devoted to the critical analysis of this central claim. It traces the extent to which this egalitarian ideal was realized in the private and public lives of first- and second-generation female Salvationists in Britain and argues that the Salvation Army was found wanting in its overall commitment to women’s equality with men. Bold pronouncements were not matched by actual practice in the home or in public ministry. Andrew Mark Eason traces the nature of these discrepancies, as well as the Victorian and evangelical factors that lay behind them. He demonstrates how Salvationists often assigned roles and responsibilities on the basis of gender rather than equality, and the ways in which these discriminatory practices were supported by a male-defined theology and authority. He views this story from a number of angles, including historical, gender and feminist theology, ensuring it will be of interest to a wide spectrum of readers. Salvationists themselves will appreciate the light it sheds on recent debates. Ultimately, however, anyone who wants to learn more about the human struggle for equality will find this book enlightening.
“Brave, honest, and necessary.”—Nancy Pearl, NPR Seattle Kayla Williams is one of the 15 percent of the U.S. Army that is female, and she is a great storyteller. With a voice that is “funny, frank and full of gritty details” (New York Daily News), she tells of enlisting under Clinton; of learning Arabic; of the sense of duty that fractured her relationships; of being surrounded by bravery and bigotry, sexism and fear; of seeing 9/11 on Al-Jazeera; and of knowing she would be going to war. With a passion that makes her memoir “nearly impossible to put down” (Buffalo News) Williams shares the powerful gamut of her experiences in Iraq, from caring for a wounded civilian to aiming a rifle at a child. Angry at the bureaucracy and the conflicting messages of today’s military, Williams offers us “a raw, unadulterated look at war” (San Antonio Express News) and at the U.S. Army. And she gives us a woman’s story of empowerment and self-discovery.
A revelatory account of the nouvelle thŽologie, a clerical movement that revitalized the Catholic ChurchÕs role in twentieth-century French political life. Secularism has been a cornerstone of French political culture since 1905, when the republic formalized the separation of church and state. At times the barrier of secularism has seemed impenetrable, stifling religious actors wishing to take part in political life. Yet in other instances, secularism has actually nurtured movements of the faithful. Soldiers of God in a Secular World explores one such case, that of the nouvelle thŽologie, or new theology. Developed in the interwar years by Jesuits and Dominicans, the nouvelle thŽologie reimagined the ChurchÕs relationship to public life, encouraging political activism, engaging with secular philosophy, and inspiring doctrinal changes adopted by the Second Vatican Council in the 1960s. Nouveaux thŽologiens charted a path between the old alliance of throne and altar and secularismÕs demand for the privatization of religion. Envisioning a Church in but not of the public sphere, Catholic thinkers drew on theological principles to intervene in political questions while claiming to remain at armÕs length from politics proper. Sarah Shortall argues that this Òcounter-politicsÓ was central to the mission of the nouveaux thŽologiens: by recoding political statements in the ostensibly apolitical language of doctrine, priests were able to enter into debates over fascism and communism, democracy and human rights, colonialism and nuclear war. This approach found its highest expression during the Second World War, when the nouveaux thŽologiens led the spiritual resistance against Nazism. Claiming a powerful public voice, they collectively forged a new role for the Church amid the momentous political shifts of the twentieth century.
This new study argues that the religious attitude of the Roman army was a crucial factor in the Christianization of the Roman world. Specifically, by the end of the third century, there was a significant Christian presence within the army which was ready to act in the interests of the faith. Conditions at this time were thus ripe for the coming to power of a Christian emperor: when Constantine converted to Christianity he could rely upon the enthusiastic support of his Christian soldiers. Constantine strengthened his Christian base by initiating policies which accelerated the Christianization of the army. The continuation of these policies by Christian Roman emperors eventually allowed them to use the military as a vehicle for the suppression of paganism and ‘heretical’ Christian sects.
“Running away from God doesn’t work. I had tried.” —Roger Benimoff As he left for his second tour of duty as an Army chaplain in Iraq, Roger Benimoff noted in his journal: I am excited and I am scared. I am on fire for God...He is my hope, strength, and focus. But not long after returning to Iraq, the burdens of his job–the memorial services for soldiers killed in action, the therapy sessions after contact with the enemy, the perilous excursions “outside the wire” while under enemy fire–began to overwhelm him. Amid the dust, heat, and blood of Iraq, Benimoff felt the pillar of strength he’d always relied on to hold him up–his faith in God–begin to crumble. Unable to make sense of the senseless, Benimoff turned to his journal. What did it mean to believe in a God who would allow the utter horror and injustice of war? Did He want these brave young men and women to die? In his darkest moment, Benimoff wrote: Why am I so angry? I do not want anything to do with God. I am sick of religion. It is a crutch for the weak. Benimoff’s spiritual crisis heightened upon his return home to Fort Carson, Colorado. He withdrew emotionally from wife and sons, creating tensions that threatened to shatter the family. He was assigned to work at Walter Reed Army Medical Center, where he counseled returning soldiers suffering from post-traumatic stress disorder–until he was diagnosed himself with PTSD. Finding himself in the role of patient rather than caregiver, connecting as an equal with his fellow sufferers, and revisiting scriptural readings that once again rang with meaning and truth, he began his most decisive battle: for the love of his family and for the chance to once again open his heart to the healing grace of God. Intimate and powerful, drawing on Benimoff’s and his wife’s journals, Faith Under Fire chronicles a spiritual struggle through war, loss, and the hard process of learning to believe again.
Prepared by the Office of the Chief of Chaplains, United States Army, this handbook provides a useful guide to the beliefs and practices of a number of religious groups. It provides a useful reference, both for professionals such as airport and hospital chaplains, and for lay readers interested in a basic guide to religious groups not readily covered in other references. A specific purpose of the handbook was also to limit the amount of information provided on each group. Thus, while the information is accurate (in most instances approved by authorities from the individual groups themselves), it is by no means comprehensive. The material presented in the handbook was derived through an extensive research effort. The handbook includes 37 different group descriptions, divided into seven categories. The categories are: Christian Heritage Groups Japanese Heritage Groups Jewish Groups Indian Heritage Groups Islamic Groups Sikh Groups Other Groups Among the uniform topics covered for each group are: historical roots, origins in the U.S., number of adherents in the U.S., organizational structure, leadership and role of priesthood, who may conduct worship services, is group worship required, dietary laws or restrictions, special religious holidays, funeral and burial requirements, autopsy, cremation, medical treatment, is a priest required at the time of death, basic teachings or beliefs, and ethical practices.
During the first four decades of the twentieth century, the British Indian Army possessed an illusion of racial and religious inclusivity. The army recruited diverse soldiers, known as the "Martial Races," including British Christians, Hindustani Muslims, Punjabi Sikhs, Hindu Rajputs, Pathans from northwestern India, and "Gurkhas" from Nepal. As anti-colonial activism intensified, military officials incorporated some soldiers' religious traditions into the army to keep them disciplined and loyal. They facilitated acts such as the fast of Ramadan for Muslim soldiers and allowed religious swords among Sikhs to recruit men from communities where anti-colonial sentiment grew stronger. Consequently, Indian nationalists and anti-colonial activists charged the army with fomenting racial and religious divisions. In Faithful Fighters, Kate Imy explores how military culture created unintended dialogues between soldiers and civilians, including Hindu nationalists, Sikh revivalists, and pan-Islamic activists. By the 1920s and '30s, the army constructed military schools and academies to isolate soldiers from anti-colonial activism. While this carefully managed military segregation crumbled under the pressure of the Second World War, Imy argues that the army militarized racial and religious difference, creating lasting legacies for the violent partition and independence of India, and the endemic warfare and violence of the post-colonial world.
The U.S. military has been continuously engaged in foreign conflicts for over two decades. The strains that these deployments, the associated increases in operational tempo, and the general challenges of military life affect not only service members but also the people who depend on them and who support them as they support the nation â€" their families. Family members provide support to service members while they serve or when they have difficulties; family problems can interfere with the ability of service members to deploy or remain in theater; and family members are central influences on whether members continue to serve. In addition, rising family diversity and complexity will likely increase the difficulty of creating military policies, programs and practices that adequately support families in the performance of military duties. Strengthening the Military Family Readiness System for a Changing American Society examines the challenges and opportunities facing military families and what is known about effective strategies for supporting and protecting military children and families, as well as lessons to be learned from these experiences. This report offers recommendations regarding what is needed to strengthen the support system for military families.