Military chaplaincy

During the Seven Years' War (1756-63), the Russian 'Expeditionary Army' fought against Frederick the Great in Prussia. As well as regimental priests, an Orthodox 'chief priest' Ioann Bogaevsky from Ukraine was appointed, who was tasked with organizing the spiritual care of the army. Alongside him, Pastor Christian Täge, whose memoirs survive, was commissioned as Protestant chaplain. Based on their personal testimonies and unpublished archival materials, this article aims to reconstruct the organization of the military clergy in the Russian Imperial Army of the eighteenth century, taking into account its multi-ethnic and multiconfessional character. With this army including Protestants, Roman Catholics, Muslims, Buddhists, and even pagans in addition to Orthodox Christians, this article also considers what religious coexistence looked like in practice, shedding light on forms of military religiosity. Contrary to perceptions of the irreligiousness of the military, not only is their active participation in church sacraments noted, but also the persistent tension between religious and rational attitudes to warfare, which were clearly evident in conflicts about adherence to traditional practices of piety.

Generally religious activities concern human beings, which continues to play various roles in the Nigeria Police Force (NPF), particularly as it concerns the South East Zone of Nigeria. In the South East of Nigeria, Christianity continues to play important spiritual, social and economic roles in many Police formations in the region. Drawing information from primary and secondary sources, obtained from various Police commands in the region. The study argues that religion has contributed to the spiritual development of numerous police officers and families in many dimensions. The establishment of Chaplaincy Department in the Nigeria Police Force contributed in the shaping of the social and the spiritual life of police officers. The department in the formation contributed numerically, spiritually 1 DIJAH

This study provides a review of the structure, policy and nature of military chaplaincy within the South African National Defence Force (SANDF) from 1998, when the first black Chaplain General in South Africa, Maj. Gen. (Rev.) FFS Gqiba, took office, until 2012. Since 1994, the SANDF underwent a process of transformation in line with the new democratic dispensation in South Africa. The question arises whether the new democratic military order that was arrived at in 1998 simply entailed a substitution of faces and names superimposed onto an old dispensation, or whether it succeeded in establishing a new structure, ethos and policy, as was envisaged in the original planning of the transformation process. To determine the extent of transformation that was effectuated in military chaplaincy after 1998, the structure, character and policies of the old order is traced, and, against this background, the new dispenstion is evaluated. This also indicates that transformation and change are no...

Ideal missionaries are best understood not in terms of perfection-power, giftedness, or flawlessness. Rather, their recognized flaws and weaknesses may be what best mark their effectiveness in ministry. Such "flawedness" in this paper is not primarily moral in nature, although it can include moral failings, but rather the failure to meet human-created standards of perfection. The flaws of ministers and mankind as a whole will be explored in a, perhaps paradoxically, positive fashion. This perspective will be supported, in part, through exploring metaphors-from both the Bible and pastoral theology. Metaphors explored include Wounded Healer, Circus Clown, Wise Fool, Thorn in the Flesh, Penitent Publican, and Jars of Clay. All of these suggest a positive role for flaws or perceived weaknesses in ministry and the Christian life. It is hoped that an exploration of these metaphors will help those in cross-cultural ministry be more effective in their work. In part, effectiveness may come through the missionary giving him/herself grace in areas identified as falling short of perfection. Additionally, he or she may recognize that flaws could actually help the missionary bridge the cultural and ministerial gap with the respondent.

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Ez az  iszlám magyarországi története  rövid című sorozatunk, 11. része!
A magyar Országgyűlés az 1916. évi XVII. törvénycikkel elismert vallássá nyilvánította az iszlámot.  A kor vallási viszonyait vizsgáló Fazekas Csaba állítása szerint: „…nyilván nem a vallásuk magyarországi elterjedtsége és jelentősége, hanem a központi hatalmak sorába lépett Törökországnak tett gesztus miatt…” illetve …a boszniai muzulmánok széles körű megnyerésének igénye” miatt történt mindez.  Mellesleg ekkor már mintegy 2000 muszlim élt Magyarországon.

Military chaplaincy is an established yet multifaceted practice within military organizations and is exposed to particular stressors such as the use of violence, ethical dilemmas, loss, and existential vulnerability. This study examines how a Swedish normative framework for Military Soul Care (ACCES: advisory role, command and crisis support, ceremonies, education, and soul care conversations) interacts with Swedish military chaplains' own experiences of what they perceive as most important and meaningful in their mission. The empirical material consists of qualitative questionnaire data collected in 2025 from 50 military chaplains. The material was analyzed using an abductive approach and organized thematically. The results show that conversations constitute the task to which the greatest amount of time is devoted across both main categories of military chaplains, and that conversations are understood broadly, ranging from informal everyday interactions to confidential individual soul care conversations. Various forms of ceremonies and crisis support related to death and grief were experienced as particularly meaningful and reflect a clearly articulated priestly identity. Educational tasks varied between categories, with time constraints and organizational priorities limiting opportunities depending on context. A central finding is that presence within the organization, aimed at building relationships and trust, emerges as a decisive prerequisite and contributes to many chaplains working beyond their contracted hours. The importance of presence is not explicitly articulated in the ACCES framework but rather permeates the mission implicitly. Against the backdrop of a changed security environment, the findings illustrate that ecclesial priestly competencies related to crisis response, death, grief, and funeral expertise constitute a particularly vital resource in situations of crisis and war.

Este trabajo examina los diarios inéditos y las cartas que escribió el jesuita John McElroy durante su labor, en 1846 y 1847, como capellán del ejército de los Estados Unidos en la guerra mexicano-estadounidense. Se plantea que, a las ambivalencias propias del rol del capellán militar, se sumaban en este caso contradicciones particulares: tanto McElroy como su compañero, Anthony Rey, eran católicos (y jesuitas) sirviendo a una nación mayoritariamente protestante que, además, libraba una guerra contra un país católico. En ese sentido, se contemplan los propósitos político-religiosos detrás de su misión. Se analizan los comentarios de McElroy sobre la esclavitud, en su paso por el sur de Estados Unidos, y sobre su relación –una vez establecido en la base de Matamoros– con la población mexicana y las tropas estadounidenses. Por último, se traza un balance de los logros y fracasos de su actividad pastoral.

Europe's rapid rearmament in response to Russia's war against Ukraine marks a significant shift away from the post-Cold War era of demilitarisation and expeditionary operations. Within this evolving security landscape, military chaplains (MCs) in NATO member and partner countries may increasingly find themselves operating on the edge of war. This reflective article asks what this new security reality may mean for military chaplaincy in Europe. Challenging reductive understandings that confine chaplaincy to religion or spiritual practice alone, the article suggests that military chaplaincy can be understood as a profession engaged with existential, moral, and human dimensions of military service. War tends to affect the human person in fundamentally existential ways, and MCs may play a distinctive role in upholding humanity, safeguarding human dignity, and supporting moral orientation in contexts marked by violence, fear, moral conflict, and psychological pressure. The analysis proceeds across four interrelated levels: socio-cultural, organisational, conceptual, and individual. Drawing on interdisciplinary research, the article explores how chaplains may engage in preventive moral work, navigate risks of dehumanisation and radicalisation, and operate within culturally embedded and nationally diverse chaplaincy systems. The article further argues that the capacity to act adequately in wartime may not originate on the battlefield alone, but can be grounded in longterm ecclesial, ethical, educational, and professional formation, as well as sustained interaction between research and practice. Finally, it suggests that effective military chaplaincy may depend on enabling organisational conditions, leadership, and institutional recognition during periods of rearmament and heightened war risk.

W 1931 r. ówczesny biskup polowy wojska polskiego Stanisław Gall popadł w ostry konflikt z marszałkiem Józefem Piłsudskim. Naczelnik Państwa, który był jednoczenie bezpośrednim przełożonym  biskupa polowego zażądał ustąpienia ze stanowiska tego dostojnika kościelnego. Za znalezienie następcy odpowiedzialny był nuncjusz apostolski. Był to proces skomplikowany i czasochłonny. W przeciągu prawie dwóch lat zaproponował papieżowi Piusowi XI kilku kandydatów. Ostatecznie w lutym 1933 r. biskupem polowym został mianowany ks. Józef Gawlina. Jak wyglądała procedura nominacji biskupa polowego?  Kto odegrał kluczową rolę w wyborze tego kandydata? W jakim stopniu na wybór wpłynęła władza państwa? Oto pytania na które starała się odpowiedzieć autor niniejszego artykułu.

Military chaplains (MCs) play a vital role in sustaining the spiritual, moral, and existential well-being of armed forces personnel, yet their structures and practices differ widely across NATO nations. Through a comparative case study of Sweden and Belgium, this paper examines the challenges and opportunities of MC interoperability, showing how state-church and pluralist models reflect distinct historical, cultural, and organizational frameworks. Using NATO's four interoperability dimensions-technical, procedural, operational, and human-the study identifies key barriers, including divergent legal systems, doctrinal variations, operational differences, and linguistic-cultural complexities. The findings underscore the multitude of challenges associated with achieving interoperability in a NATO context. They also reveal that cross-national cooperation remains constrained by deeply embedded societal, cultural, and military organizational disparities. The practical implications of the study suggest that interoperability efforts may be most feasible among countries with strong cultural and historical overlap, where shared traditions and mutual recognition provide a foundation for practical collaboration. Much more research is needed, as MC interoperability is a highly complex subject in which the pathways for cooperation remain highly uncertain.

Good Friday Is Intimately Linked to Easter Sunday B ishop Fulton Sheen rightly states: "Unless there is a Good Friday in your life, there can be no Easter Sunday." Every Christian is expected to interiorly experience and boldly profess the intrinsic link between Good Friday and Easter Sunday. This salvific truth is revealed in the Paschal Mystery, the key mystery of our salvation. This most important mystery of our faith is foreshadowed in the four Servant Songs in Deutero-Isaiah. These highly significant songs are popularly known as "Suffering Servant Songs." It is true that these songs, especially the last two Songs, describe the suffering of the servant in great detail. However, we should not overlook the fact that these "suffering" songs also proudly proclaim the Servant's "exaltation." In this year of hope, let us resolve not to focus solely on the aspect of suffering or the aspect of glory, but try to understand the promise of exaltation present in the suffering itself. The concept of ebed is one of the central concepts in the Bible, which is translated as either slave or servant.

Koffarnus correctly notes that many people talk about history in negative terms. However, without history and the historians who record it, we would be ignorant of the roots of our culture. While history can serve as a guide and sustenance of an effective military culture, the 21st century environment is one of unprecedented complexity, ambiguity, speed and organizational change. Conceptual skills provide the capacity to perform effectively in these conditions. Current and future chaplains serving in the military context are not exempted from this evolution of change. They are therefore expected to be versatile, flexible, adaptive and innovative in order to remain effective in the new millennium. The global complexity, rapid change, interdependence and multifaceted challenges demands chaplains to play a vital role in the future development of their environments. In this information age, future chaplains will have to act in the capacity of facilitators, coaches, designers and teachers to foster the transforming role of chaplains in revolutionizing the design of chaplaincy for the twenty first century.

Studdert Kennedy was asthmatic, gassed in the war, and a cigarette smoker who died when he was only 45 years old. In summing up his portrayal of Kennedy, one senior friend wrote, ‘He may best be described as an Evangelical at heart who loved and lived by the Catholic way of discipline and who suffers with worship.’  He believed passionately in the God in Christ who suffers with the world he dies to save. Speaking personally as the author of this article, he has helped me to understand in greater depth the meaning of the cross which was, from his first ‘conversion’ as a boy, the revelation of God’s call to an un-selfing which brought both personal peace and purpose to his young life.  But there is more, and the Spanish artist Salvador Dali (1904-89) was able to capture it visually; not only in the saving death of Christ for sin but also in the saving ‘call’ of God in Christ to a life of self-offering in disciplined service, modelled both by Jesus on the Cross and his faithful disciples ever since.

British army chaplaincy, until more recent times, is a subject which has been sadly overlooked by historians. This thesis seeks to help fill that gap; it is a study which explores the origins and development of the early Army Chaplains' Department. The most significant factor in determining the effectiveness, or otherwise, of army chaplaincy in the latter half of the eighteenth century, can be seen in the way that civilian incumbents served in their parishes, or to be more precise, were often absent from their parishes except through the services of a curate, thus before 1796, regimental chaplains were often absent from their duties. It is clear that the army, especially some of its commanders, valued chaplains as can be demonstrated by the future Duke of Wellington, asking for more quality chaplains. Life for the chaplain deployed on campaign with his troops could be harsh; it is therefore easy to understand why there were so few clergymen who would take up the call. This thesis focuses on those chaplains who served with Wellington and Moore during the Peninsular War. This thesis draws on numerous primary sources, including some which have not been used in previous studies. Over the fifty years that this thesis covers, it will examine the development of the Department, with the challenges of expansion and post-war reductions. Historical evidence would suggest that the bulk of the Church of England ministers who were available to become army chaplains were poorly trained and motivated. It is from this pool that army chaplains were drawn, and thus they ministered to their troops to the best of their abilities. c. Conditions on Campaign d. Some of Wellington's Chaplains e. Conclusion Chapter 5 Post War Department and the Rise of George Gleig a. Further Military Reforms e. Further Chaplaincy Reforms f. The Reverend George Gleig g. Conclusion Chapter 6 Methodism and Evangelicals a. When Major-General Fraser's Corps [of 6,000 men] landed in Egypt in April, 1807, he had no Chaplain. General Lord Cathcart, in the expedition against Zealand with 14,000 men, had only one Chaplain. General Beresford, operating against the Island of Madeira with 3,400 men, had no Chaplain, "nor does there appear to have been any Chaplain with the Troops, amounting to upwards of 7,000, which embarked from Sicily under the Orders of General Sir John Moore," and "a Corps consisting of 8,800 men has since proceeded on service under the command of Lieut-General Sir Arthur Wellesley without, as it would appear, any Clerical Officer of any description." 123 John Gamble was allowed a fixed sum for each chaplain whether on the establishment or not. These monies 'covered the pay of 130 officiating clergymen, 136 retired regimental chaplains, thirty garrison chaplains and eleven brigade chaplains', 124 and Appendix F shows that the Department had nowhere near that number. The surplus monies were, by December 1797, 'upwards of £7,000', which

British army chaplaincy, until more recent times, is a subject which has been sadly overlooked by historians. This thesis seeks to help fill that gap; it is a study which explores the origins and development of the early Army Chaplains' Department. The most significant factor in determining the effectiveness, or otherwise, of army chaplaincy in the latter half of the eighteenth century, can be seen in the way that civilian incumbents served in their parishes, or to be more precise, were often absent from their parishes except through the services of a curate, thus before 1796, regimental chaplains were often absent from their duties. It is clear that the army, especially some of its commanders, valued chaplains as can be demonstrated by the future Duke of Wellington, asking for more quality chaplains. Life for the chaplain deployed on campaign with his troops could be harsh; it is therefore easy to understand why there were so few clergymen who would take up the call. This thesis focuses on those chaplains who served with Wellington and Moore during the Peninsular War. This thesis draws on numerous primary sources, including some which have not been used in previous studies. Over the fifty years that this thesis covers, it will examine the development of the Department, with the challenges of expansion and post-war reductions. Historical evidence would suggest that the bulk of the Church of England ministers who were available to become army chaplains were poorly trained and motivated. It is from this pool that army chaplains were drawn, and thus they ministered to their troops to the best of their abilities. c. Conditions on Campaign d. Some of Wellington's Chaplains e. Conclusion Chapter 5 Post War Department and the Rise of George Gleig a. Further Military Reforms e. Further Chaplaincy Reforms f. The Reverend George Gleig g. Conclusion Chapter 6 Methodism and Evangelicals a. When Major-General Fraser's Corps [of 6,000 men] landed in Egypt in April, 1807, he had no Chaplain. General Lord Cathcart, in the expedition against Zealand with 14,000 men, had only one Chaplain. General Beresford, operating against the Island of Madeira with 3,400 men, had no Chaplain, "nor does there appear to have been any Chaplain with the Troops, amounting to upwards of 7,000, which embarked from Sicily under the Orders of General Sir John Moore," and "a Corps consisting of 8,800 men has since proceeded on service under the command of Lieut-General Sir Arthur Wellesley without, as it would appear, any Clerical Officer of any description." 123 John Gamble was allowed a fixed sum for each chaplain whether on the establishment or not. These monies 'covered the pay of 130 officiating clergymen, 136 retired regimental chaplains, thirty garrison chaplains and eleven brigade chaplains', 124 and Appendix F shows that the Department had nowhere near that number. The surplus monies were, by December 1797, 'upwards of £7,000', which

Si è scritto molto sulla guerra nel Medioevo, non altrettanto sulla
pace. D’altra parte, la stessa civiltà medievale, quando raccontava
sé stessa, lo faceva per lo più attraverso la guerra; non c’era
spazio nella narrazione per la pace, intesa come assenza, come
vuoto senza alcuna rilevanza storica (e storiografica). Ermanno
Orlando intende colmare proprio questo vuoto, ricostruendo la
storia delle donne e degli uomini che hanno sostenuto la pace
tra il X e il XV secolo, dando talora vita a veri e propri movimenti
pacifisti: dai promotori delle paci e tregue di Dio a Francesco
d’Assisi; da Raimondo Lullo a Niccolò da Cusa; da Caterina da
Siena sino a Giovanna d’Arco. Il Medioevo occidentale si rivela
così nella sua contraddizione più affascinante: un’epoca segnata
dalla violenza e dai conflitti, ma al tempo stesso capace di
elaborare riflessioni, pratiche e ideali di pace che ancora parlano
al nostro presente.

This abstract explores the practice of gratitude as a foundational morning habit in a godly manner, emphasizing its role as a biblical discipline that nurtures both spiritual maturity and personal well-being. Rooted in Scripture, gratitude is presented as an intentional act of worship that aligns the believer’s heart with God’s presence at the start of each day (Psalm 118:24; 1 Thessalonians 5:18). By beginning the morning with thanksgiving through prayer, reflection, and acknowledgment of God’s faithfulness, individuals cultivate humility, contentment, and trust in God’s provision. This habit not only deepens one’s relationship with God but also shapes a positive mindset, strengthens resilience, and guides ethical and compassionate living throughout the day. Practicing gratitude each morning thus becomes a transformative discipline that integrates faith with daily life, fostering spiritual growth and holistic personal development.

La partecipazione genovese alla crociata di Otranto contro i turchi è l’occasione per rivelare un quadro più ampio di connessioni tra politica locale, strategie internazionali e interessi commerciali nel Mediterraneo di fine Quattrocento. Attraverso un ampio corpus di fonti, il volume illumina l’intreccio tra diplomazia informale, interessi privati, emozioni, reti spionistiche, equilibri italiani e lotte intestine che si erano accavallati nel 1480-1481. La spedizione dei genovesi è uno specchio di trasformazioni politiche, negoziazioni complesse, della persistenza dell’ideale crociato e, soprattutto, della nostalgia levantina di Genova. Nonostante la “riconversione a Occidente”, la volontà di recuperare le colonie perdute mostra che un ritorno a Oriente era ancora al centro di un certo immaginario genovese. L’impresa di Otranto si rivela così un momento paradigmatico, che mette in luce un altro Rinascimento mediterraneo.

This exploratory scoping review was conducted in the context of Belgium's ongoing military chaplaincy reform, which aims to develop an inclusive and operationally relevant model of spiritual care aligned with NATO interoperability efforts. The objective was to examine international literature to identify transferable concepts, models, and theories. From 348 records, 133 were screened, and 61 peer-reviewed publications (articles and dissertations) were retained. The review revealed a diversity of specific approaches to military spiritual care, but no single dominant model that could be directly applied to the Belgian context. In the absence of universally transferable frameworks, the thematic elements related to chaplains' roles were abductively organized into four axes that can serve as both conceptual and analytical frameworks: (1) spiritual-existential support across and beyond denominational boundaries; (2) moral guidance and ethical resilience regarding moral injury and value conflict; (3) integration into holistic health and well-being systems; and (4) operational, cultural and command-related contributions. These axes highlight the multidimensional, multi-worldview, and multidisciplinary nature of chaplains' functions and provide modular building blocks for developing flexible, context-sensitive, and interoperable frameworks. Further research and international collaboration are recommended.

This dissertation explores how the integration of the Bio-Psycho-Social-Spiritual (BPSS) model and the Navy Chaplain Corps' Spiritual Readiness Guide (SRG) can enhance the quality of life, resilience, and mission readiness of Navy personnel. Building upon the research of RDML Carey H. Cash, who emphasized the neuroscience and resilience outcomes of spirituality, and VADM Brent W. Todd, who highlighted the spiritual foundation of character in Quality Of Life

This scoping review maps peer-reviewed scholarship on military chapla-incy (2014–2024) indexed in Scopus and Web of Science. We asked how cha-plains’ roles, delivery models, collaborations, and methodological approaches relate to moral injury, suicide care, religious and ethnic plurality, and readiness. Searches (14 March 2025) yielded 217 records and after analysis 58 met our criteria analysis. We classified studies as outcomes (n=3), implementation/pro-vider-facing (n=37), and conceptual/historical/policy/evidence syntheses (n=18). The literature depicts a maturing discipline, moving from traditional ad hoc pastoral responses towards structured, reproducible approaches. MilitaryChaplain collaboration with behavioural health and command is the most de-veloped thematic area, supported by learning collaboratives and crisis proto-cols. Moral-injury interventions cluster into chaplain-only, co-facilitated, and protocolised narrative-ritual models, with promising but limited outcome si-gnals. Evidence-informed practice is growing via screening, shared language, and brief interventions; comparative work highlights diverse measurement approaches, ethics, and governance across countries. Samples are heavily we-ighted toward Christian chaplains, male service members, and the U.S. VA/DoD contexts. Gaps include rigorous trials, non-U.S. and minority-faith contexts, mechanism testing, and economic evaluation.

The United States Navy operates within an increasingly complex operational environment characterized by high operational tempo, prolonged deployments, chronic fatigue, moral ambiguity, and intensified legal and ethical pressures. These conditions have placed unprecedented strain on Sailors, Marines, and the chaplains charged by law and vocation to provide for their spiritual welfare. While the Navy has implemented multiple resilience and readiness initiatives, persistent gaps between policy and practice—particularly in the enforcement of legal protections, crew endurance standards, and confidential care—continue to exacerbate stress, moral injury, and diminished quality of life. This dissertation argues that the Bio-Psycho-Social-Spiritual (BPSS) model, when intentionally operationalized through Navy chaplaincy, offers a comprehensive and theologically grounded framework for improving quality of life and enhancing mission readiness.

Using a mixed-methods, design-based research methodology, this study examines the development and pilot implementation of the Naval Spiritual Renewal & Readiness Program (NSRRP), a chaplain-led intervention integrating BPSS principles with the Navy Chaplain Corps Spiritual Readiness Guide (SRG). Quantitative measures assess changes in spiritual readiness, psychological resilience, and social cohesion, while qualitative data capture lived experiences of operational stress, moral injury, and meaning-making within naval contexts. Theological analysis draws from biblical concepts of shalom, pastoral theology, moral injury scholarship, and contemporary naval leadership thought, including the work of senior flag officers and operational theorists.

Findings indicate that when chaplains employ structured BPSS routines—particularly spiritually grounded practices that cultivate purpose, hope, moral clarity, and relational trust—participants demonstrate measurable improvements in resilience and sustained readiness. Moreover, the study reveals that failure to consistently uphold Navy laws, confidentiality protections, religious accommodation, and whistleblower safeguards functions as a significant stress amplifier, undermining both individual well-being and institutional trust. Conversely, commands that align operational practices with legal and ethical frameworks create conditions in which chaplaincy interventions are maximally effective.

This dissertation contributes to practical theology by articulating a robust, empirically informed model of chaplaincy that bridges spiritual formation and organizational readiness. It further advances military ethics and leadership studies by demonstrating that spiritual readiness is not ancillary but foundational to combat effectiveness. Ultimately, the study positions Navy chaplains as critical agents of resilience, moral repair, and mission sustainability, offering a scalable model with implications for the joint force and other high-stress public service professions.

This article presents an attempt to analyse the personal notes of Slovenian military chaplains from the First World War in the context of the "emotional front line". Based on fragments from memoirs, letters and rare diary entries by Slovenian military chaplains (e.g. Janez Cegnar, Leopold Turšič, Januš Golec), it was possible to place them in a comparative framework alongside chaplains of other belligerent armed forces and the findings of contemporary researchers who are dedicated to this topic. From this material, it can be deduced that the Slovenian sources are only part of a broader pattern in which military chaplains became observers, comforters and chroniclers of painful and indescribable traumatic events on the front lines of the First World War-events that also left a deep mark on them.

IZVLEČEK Prispevek na podlagi samostanske kronike, vizitacijskih zapisnikov in časopisnih virov prikazuje versko in družbeno življenje v Nazarjah med letoma 1909 in 1921. Svetovni dogodki, zlasti prva svetovna vojna in pozneje propad Habsburške monarhije ter ustanovitev nove države, so pomembno vplivali na življenje romarskega kraja in njegovih prebivalcev. Predvojna leta zaznamujejo slovesnosti, živahno društveno življenje in različne oblike pobožnosti. Z začetkom vojne se pozornost samostanskega kronista in časopisnih poročevalcev usmeri v mobilizacijo, izkušnje domačinov na fronti ter v številne oblike humanitarne pomoči. Posebno poglavje so begunci z Goriškega, za katere so domačini skrbeli z izjemno solidarnostjo, kar potrjuje tudi ustanovitev begunske šole. Prispevek prikaže vpliv draginje, rekvizicij in potresa leta 1917, pa tudi povezanost Nazarij z deklaracijskim gibanjem, s sprejemanjem beguncev iz Koroške ter z boji za severno mejo. Vizitacijski zapisnik iz leta 1921 dopolnjuje sliko z vpogledom v religiozno vitalnost in društveno dejavnost župnije. Pričujoči prispevek tako ponuja ilustrativni mikrozgodovinski vpogled v preplet vojne, migracij, pobožnosti in solidarnosti v lokalni skupnosti Nazarij. KLJUČNE BESEDE Nazarje, prva svetovna vojna, časopisi, samostanska kronika, vizitacijski zapisniki

NAZARJE IN THE LAST DECADE OF THE MONARCHY: A LOOK THROUGH NEWSPAPER AND ARCHIVAL SOURCES The article examines religious and social life in Nazarje between 1909 and 1921, drawing on the monastery chronicle, visitation records, and brief newspaper reports. World events, particularly the First World War and the subsequent disintegration of the Habsburg Monarchy, followed by the creation of a new state, significantly affected the life of this pilgrimage site and its inhabitants. The prewar years were characterised by festivities, vibrant social life, and various forms of religious observance. At the onset of the war, the monastery chronicler and newspaper reporters focused on mobilisation, the experiences of local inhabitants on the frontline, and various forms of humanitarian aid. A special chapter concerns the refugees from Gorizia, to whom the parishioners extended their utmost solidarity, including the establishment of a school for refugees. The article discusses the impact of scarcity, requisitions, and the earthquake of 1917, as well as the May Declaration Movement, the fighting for the northern border, and Nazarje's reception of refugees from Carinthia. The visitation record from 1921 provides further details, describing the religious vitality and social engagement of the parish. The article thus offers an illustrative microhistorical insight into the intricate links between war, migration, religious observance, and solidarity in Nazarje's local community.

This article examines operational stress in the United States Navy through the integrated lenses of endurance science, legal-ethical compliance, and biopsychosocial-spiritual (BPSS) readiness. Drawing upon Government Accountability Office reports, peer-reviewed military and humanperformance research, operational stress control doctrine, and naval warfighting scholarship, the study argues that policy-practice gaps function as structural stress multipliers that degrade decision-making, moral agency, and mission readiness. Particular attention is given to chaplain protections, confidentiality, religious liberty, and moral injury as readiness variables rather than ancillary quality-of-life concerns. The literature demonstrates that rigorous compliance with legal frameworks, combined with BPSS-aligned operational routines, is foundational to sustaining cognitive performance, ethical climate, and spiritual readiness across the naval force.

Pojam bezbednosti spada među najčešće upotrebljavane termine u društvenim i političkim naukama, ali istovremeno ostaje nedovoljno precizno definisan. Ovaj rad razmatra koncept bezbednosti kroz prizmu različitih teorijskih pristupa, stavljajući poseban akcenat na značaj crkava i verskih zajednica u očuvanju društvene i političke stabilnosti. U fokusu analize nalazi se doprinos Islamske zajednice u Srbiji nacionalnoj bezbednosti, naročito u kontekstu razvoja kulture bezbednosti i prevencije negativnih i destabilizujućih pojava. Zaključak rada ukazuje na to da, pored svoje osnovne duhovne funkcije, verske zajednice imaju i značajnu društvenu ulogu u jačanju međusobnog poverenja i očuvanju temeljnih društvenih vrednosti, čime se bezbednost afirmiše kao zajednički cilj države, društva i religijskih aktera. Ključne reči: bezbednost, politička zajednica, verske zajednice, nacionalna bezbednost, Islamska zajednica u Srbiji Uvod U savremenim društvenim i političkim naukama pojam bezbednosti zauzima centralno mesto, ali ostaje nedovoljno jasno određen. Tradicionalno je povezivan sa državom, njenim suverenitetom i sposobnošću da zaštiti građane i teritoriju. U savremenim bezbednosnim studijama sve je prisutniji pristup koji bezbednost ne sagledava isključivo kroz tradicionalne političke i vojne okvire, već je posmatra kao kompleksan društveni fenomen na koji utiču brojni akteri. Među njima se posebno ističu crkve i verske zajednice, koje igraju značajnu ulogu u oblikovanju bezbednosne kulture, jačanju međusobnog poverenja, prevenciji konflikata i očuvanju društvene stabilnosti. Ovaj rad istražuje doprinos verskih institucija očuvanju nacionalne i političke bezbednosti, pri čemu se poseban fokus stavlja na Islamsku zajednicu u Srbiji kao primer kako religijske organizacije mogu delovati kao konstruktivni faktori mira i stabilnosti u društvu. Kada su se tražili u svim državama zajednički ciljevi ili interesi, prvi i najlogičniji izgledao je samoodržanje, težnja da se ne nestane, te se i tim putem došlo do pojma bezbednosti. Obzirom na činjenicu da je bezbednost jedan od suštinskih faktora u funkcionisanju savremenog čoveka, otuda se javila potreba da utvridmo značaj crkava i verskih zajednica u očuvanju bezbednosti, odnosno u stvaranju uslova koji će doprineti većoj sigurnosti pre svega njenim članovima, zatim njenim uticajem na njene članove da budu konstruktivni faktori u očuvanju bezbednosti države, kao i generalno na stvaranju uslova koji će doprineti boljoj opštoj bezbednosti svih građana koji žive na teritoriji naše države.

This study explores the questions encountered by Swedish military chaplains (MCs) in their role of providing Military Soul Care within the Swedish Armed Forces. While Swedish MCs are deeply rooted in the Lutheran tradition, their work extends beyond religious boundaries, addressing existential, moral, and social issues that arise in military contexts. Using a qualitative questionnaire completed by 50 chaplains, the research identifies five thematic categories: death, existential concerns, theological reflections, moral dilemmas, and social tensions. These themes reveal the complex realities faced by service members, ranging from questions about life and death to struggles with meaning, relationships, and ethical decision making. The discussion highlights how these questions reflect fundamental human anxieties such as fear of death, guilt, and meaning, and argues that MCs are uniquely positioned to help soldiers confront these realities. The article proposes an existential ordinary theological approach that supports authentic living by fostering courage, resilience, and meaning amid the challenges of military life.

I first look at what constitutes change, both for anyone anywhere in the world, and then more significantly for those involved in some aspect of contemporary military activity.

Second, since those of us who are in some form of Christian ministry believe that the
Scriptures of the Old and New Testaments are divinely inspired, and that in them, we find God’s wisdom expressed in limited space-time form but with a meaning that transcends any particular space or time and even space and time themselves, I look at some pivotal, Biblical examples of the kinds and causes of generational change that I  describe in the first part of the talk.

Third, I bring the two parts together by asking the questions with which part one concludes in light of the Biblical stories in part two. I will do so with a view to seeing if this helps us to understand the significance of biblical paradigms of change as understood in light of 21st century questions. This part three, then, is the core of the material with which I hope that listeners / readers will work as they think through what I have said

Peace Chaplaincy is the application of sustainable nonviolent secular interfaith peace studies to the field of diplomatic institutional stewardship, custodianship, and hospitality. It is being developed through decades of in-field practical theoretical mental health psyche-social support (MHPSS) education in emergency (EiE) disaster humanitarian aid and social solidarity charity peace forces and civil defense operations, being first presented in a meeting of the Chaplaincy Innovation Lab during the International Committee of the Red Cross (ICRC) Summit and compiled for the Brazilian Supreme Military Court (SCM) and Order of Lawyers of Brazil (OAB) 'Military Law Summit'. Its purpose is to allow the expansion of civil military (CivMil) commoner royal (CommRoy) chaplain corps to its actual required numbers, which are hundreds o thousands times larger than the current one, under the due public international law (PIL) rule of law (RoL) civil religiosity freedom of thought, freedom of speech, and freedom of religion or (dis)belief (FoRB).