Category Archives: faith

The Dead and Those Forever Changed: Gettysburg and the Human Cost of War

gburg dead2

“Ashes of soldiers South or North, As I muse retrospective murmuring a chant in thought, The war resumes, again to my sense your shapes, And again the advance of the armies. Noiseless as mists and vapors, From their graves in the trenches ascending, From cemeteries all through Virginia and Tennessee, From every point of the compass out of the countless graves, In wafted clouds, in myriads large, or squads of twos or threes or single ones they come, And silently gather round me…”

From Walt Whitman- Ashes of Dead Soldiers

Too often we look at distant battles and campaigns in terms of strategy, operations, tactics, leadership and the weaponry employed. Likewise we might become more analytical and look at the impact of the battle or campaign in the context of the war it was fought, or in the manner in which the tactics or weapons used revolutionized warfare. Sometimes in our more reflective moments we might look at individual bravery or sacrifice, often missing in our analysis is the cost in flesh and blood.

Admittedly the subject is somewhat macabre. But with the reality being that very few people in the United States, Canada or Western Europe have experienced the terrible brutality of war it is something that we should carefully consider any time the nation commits itself to war. By we, I mean all citizens, including the many soldiers, sailors and airmen who never see people they kill, at least in person, or walk among the devastation caused by the highly advanced, precision weapons that they employ from a great distance, sometimes thousands of miles. In some parts of our military we have men and women who have the mission of targeting and killing enemies and then walking home to their families, to have a nice dinner and read their children a bedtime story. But in the Civil War the acts of killing and being killed in combat  “remained essentially intimate; soldiers were able to see each other’s faces and to know whom they had killed.” [1]

While the words of William Tecumseh Sherman that “War is Hell” are as true as when he spoke them. The tragic fact is that for most people war is an abstract concept, antiseptic and unreal; except for the occasional beheading of a hostage by Islamic militants or the videos shot by the perpetrators of crimes against humanity on the internet. Thus the real, brutal and devastating cost of war and its attendant cost in lives, treasure and to the environment are not real to most people in the West.

We use words to describe the business of war which dehumanize the enemy, and we describe their deaths in words more palatable to us, to shield our souls from the evil in which we partake. Military ethicists and philosophers from time immemorial describe even the most just wars as having some sense of evil to them.  Dave Grossman, the army infantry officer who has spent his post military life writing about the psychology of war and killing wrote:

“Even the language of men at war is the full denial of the enormity of what they have done. Most solders do not “kill,” instead the enemy was knocked over, wasted, greased, taken out, and mopped up. The enemy is hosed, zapped, probed, and fired on. The enemy’s humanity is denied, and he becomes a strange beast called a Jap, Reb, Yank, dink, slant, or slope. Even the weapons of war receive benign names- Puff the Magic Dragon, Walleye, TOW, Fat Boy, Thin Man- and the killing weapon of the individual soldier becomes a piece or a hog, and a bullet becomes a round.” [2]

We can now add the terms “Haji” and “Raghead” and “Camel Driver” to Grossman’s list of dehumanizing terms that we label our opponents from our most recent wars in Iraq and Afghanistan.

The very insightful words of Guy Sager in his classic work The Forgotten Soldier about World War Two on the Eastern front are lost on many that study war:

“Too many people learn about war with no inconvenience to themselves. They read about Verdun or Stalingrad without comprehension, sitting in a comfortable armchair, with their feet beside the fire, preparing to go about their business the next day, as usual…One should read about war standing up, late at night, when one is tired, as I am writing about it now, at dawn, while my asthma attack wears off. And even now, in my sleepless exhaustion, how gentle and easy peace seems!” [3]

In an age where so few have served in the military and even few have seen combat in some way shape or form many who study war are comfortable experts who learn about war with no inconvenience to themselves. When I hear men and women, the pundits, politicians and preachers; that Trinity of Evil who constantly exhort governments and peoples to go to war for causes, places or conflicts that they have little understanding of from the comfort of their living rooms or television studios I grow weary. I fully comprehend the words of Otto Von Bismarck who said: “Anyone who has ever looked into the glazed eyes of a soldier dying on the battlefield will think hard before starting a war.” [4]

As a historian who also is a military chaplain who has seen war I struggle with what Sager said. Thus when I read military history, study and write about particular battles or engagements, or conduct staff rides as like the Gettysburg trip that we are embarking on, the human cost is always present in my mind. The fact that I still suffer the effects of PTSD including night terrors and chronic insomnia keeps what I do in good focus, and prevents me from being a comfortable expert.

Thus, it is my view, to conduct a staff ride, to walk the battlefield; especially in somewhat uncomfortable weather is a good thing. It connects us more in at least a small way to the men that fought there, died there, or brought home wounds that changed them forever.

To walk a battlefield where tens of thousands of men were killed and wounded is for me a visit to hallowed ground. I have felt that at Waterloo, Verdun, Arnhem, Normandy, the Bulge, the West Wall, the Shuri Line on Okinawa, Antietam, Chancellorsville, Stone’s River, and of course the battlefield which I have visited more than any in my life, Gettysburg. There are times when I walk these fields that I am overcome with emotion. This I think is a good thing, for as an American who has family ties to the Civil War, Gettysburg in particular is hallowed ground.

 sisters of charity

Sisters of Charity on the Battlefield

In doing this I try to be dispassionate in how I teach and while dealing with big issues that my students will face as Joint Staff Officers. Some of them will become Flag or General Officers, with the responsibility of advising our nation’s leaders as well planning and conducting the military operations on which the lives of thousands or maybe hundreds of thousands of people depend. Thus I do feel a certain responsibility to teach not only the strategy and other important military aspects of this campaign, but also the cost in human lives and ethical considerations. I take this work seriously because it forces us to remember what war is about and its nature, which Clausewitz wrote is “a paradoxical trinity-composed of primordial violence, hatred and enmity…” [5] which William Tecumseh Sherman so rightly understood without the euphemisms that we so frequently use to describe it: “War is cruelty, and you cannot refine it….”

As the sun set on the evening of July 3rd 1863 the battered Army of Northern Virginia and the battered but victorious Army of the Potomac tended their wounds, buried their dead and prepared for what might happen next. On that afternoon it was as if “the doors of Hell had shut” and the next day, the Glorious 4th of July “The heavens opened, and a thunderstorm of biblical proportions drenched the battlefield, soaking dead, wounded and able-bodied men equally.” [6]

Following the disastrous attack aimed at the Union center, Lee and his surviving commanders prepared for an expected Union counter attack. However, George Meade, the commander of the Army of the Potomac who had correctly anticipated Lee’s assault decided not to gamble on a counter attack, though it was tempting. He knew too well the tenacity and skill of the Confederate commanders and soldiers on the defense and did not want to risk a setback that might give Lee another chance, thus “the two sides stared at each other, each waiting for the other to resume the fighting, neither did.” [7]

 nurses

Federal Field Hospital

As the Confederate army retreated and Meade’s army pursued another army remained at Gettysburg, “an army of the wounded, some 20,350 in number, a third of them Confederate….” Just 106 surgeons were spared from the Army of the Potomac and “the comparatively few overburdened surgeons and attendants now on duty still labored every day to the point of exhaustion.” [8] These overworked men were aided by local volunteers as well as members of the U.S. Sanitary Commission, the Christian Commission and the Sisters of Charity. These men and women “brought organization to the hospitals, relief to the medical staffs and the local volunteers, and immense comfort to the wounded, whether blue or butternut.” [9]

The dead and wounded littered the battlefield and the sights and smells were ghastly:

“Wherever men gazed, they saw dead bodies. A New Yorker thought they “lay as thick as the stones that is on father’s farm.” A stench smothered the field, moving John Geary to tell his wife, “My very clothes smell of death.” A Regular Army veteran exclaimed, “I have seen many a big battle, most of the big ones of the war, and I never saw the like.” [10] A resident of Gettysburg walked up to Little Round top and wrote of what she observed from the peak of that rocky hill:

“surrounded by the wrecks of battle, we gazed upon the valley of death beneath. The view there spread out before us was terrible to contemplate! It was an awful spectacle! Dead soldiers, bloated horses, shattered cannon and caissons, thousands of small arms. In fact everything belonging to army equipments was there in one confused and indescribable mass.” [11]

At Joseph Sherfy’s farm, scene of some of the heaviest fighting on the second day, his barn “which had been used as a field hospital, was left a burnt ruin, with “crisped and blackened limbs, heads and other portions of bodies” clearly visible.” [12] When the rains came, the wounded suffered terribly. Many of the field aid stations were set up next to the creeks that crisscrossed the battlefield, and those streams quickly flooded as torrents of rain water caused them to overflow their banks. “A New Jersey soldier watched in horror as the flood waters washed over and carried away badly wounded men unable to move to safety….” [13]

Major General Oliver Howard of the Union XI Corps took his escort to do a reconnaissance of the town on July 4th, and one of the cavalry troopers of his escort described the scene:

“The battle field was the Awfulest sight I ever saw…The woods in front of our men the trees were riddled with Cannon ball and bullets evry limb shot off 20 feet high. Some say the Rebel dead lay six deep in the grave yard where we lay. Nearly evry grave stone was shattered by shots and everything was torn to pieces. I went through the town on the 4th of July with the General. The streets were covered with dead. Evry frame house were riddled with balls the brick ones dented thick where shot had hit.” [14]

Field hospitals were often little more than butcher shops where arms and legs were amputated by overworked surgeons and attendants while those with abdominal wounds that could not be easily repaired were made as comfortable as possible. Triage was simple. If a casualty was thought to have a reasonable chance at survival he was treated, if not they were set aside in little groups and allowed to die as peacefully as possible. Churches were requisition for use of the surgeons. A volunteer nurse noted: “Every pew was full; some sitting, some lying, some leaning on others. They cut off the legs and arms and threw them out the windows. Every morning the dead were laid on the platform in a sheet or blanket and carried away.” [15]

Chaplains were usually found with the doctors, caring for the physical as well as the spiritual needs of the wounded. Protestant chaplains might ensure that their soldiers “knew Jesus,” while Catholics administered the Last Rites, often working together across denominational lines to care for their soldiers.

A Union chaplain described the ministry in the field hospitals and aid stations:

“Some of the surgeons were posted well up toward the front to give first aid. More of them were in the large field hospitals of division in more secure places at the rear. The chaplain might be at either place or at both by turns. Some made a point of watching for any wounded man who might be straggling back, who perhaps could be helped up into the saddle and ride back to the hospital. When the demand for help became urgent the chaplains were nurses. As the rows of wounded men grew longer, chaplains went from man to man to see what could be done to relieve their pain, perhaps to take a message or letter. All day into the night this work would continue. A drink of water, a loosened bandage on a swollen limb, a question answered, a surgeon summoned, a whispered word of comfort marked their course. Each night at sundown the men who died during the day were buried, with a short prayer, side by side in a common grave, each in his uniform with canvas wrapped around his face and a strip of paper giving his name and regiment in a bottle buttoned under his blouse.” [16]

The war would challenge the theology of the clergy who served as chaplains on both sides, as “individuals found themselves in a new and different moral universe, one in which unimaginable destruction had become a daily experience. Where could God belong in such a world? How could a benevolent deity countenance such cruelty and suffering? Doubt threatened to overpower faith….” [17] That sense of bewilderment is not lacking today among those of faith who return from war.

Some men, clergy and laity alike would attempt to find a theological meaning to the suffering. Many would do so in the theology of John Calvin which emphasized the Providence and foreknowledge of God. That theological frame of reference, of the results of battles and the death or wounding of men in war and the attendant suffering was found in the will, or providence of God was quite common among men of both sides who grew up during the Second Great Awakening, and it can still be found today; and for some, like Stonewall Jackson, it was carried to fatalistic extremes. However, others like Colonel William Oates of the 15th Alabama, who considered himself a believing Christian, saw things differently, he wrote that he believed God:

“endowed men with the power of acting for themselves and with responsibility for their acts. When we went to war it was a matter of business, of difference of opinion among men about their temporal affairs. God had nothing to do with it. He never diverted a bullet from one man, or caused it to hit another, nor directed who should fall or who should escape, nor how the battle should terminate. If I believed in such intervention of Providence I would be a fatalist….” [18]

The carnage around the battlefield was horrifying to most observers. Corporal Horatio Chapman of the 20th Connecticut Volunteers wrote about the sight on Cemetery Ridge on the night of July 3rd following the repulse of Pickett’s Charge:

But in front of our breastworks, where the confederates were massed in large numbers, the sight was truly awful and appalling. The shells from our batteries had told with fearful and terrible effect upon them and the dead in some places were piled upon each other, and the groans and moans of the wounded were truly saddening to hear. Some were just alive and gasping, but unconscious. Others were mortally wounded and were conscious of the fact that they could not live long; and there were others wounded, how bad they could not tell, whether mortal or otherwise, and so it was they would linger on some longer and some for a shorter time-without the sight or consolation of wife, mother, sister or friend. I saw a letter sticking out of the breast pocket of one of the confederate dead, a young man apparently about twenty-four. Curiosity prompted me to read it. It was from his young wife away down in the state of Louisiana. She was hoping and longing that this cruel war would end and he could come home, and she says, “Our little boy gets into my lap and says, `Now, Mama, I will give you a kiss for Papa.’ But oh how I wish you could come home and kiss me for yourself.” But this is only one in a thousand. But such is war and we are getting used to it and can look on scenes of war, carnage and suffering with but very little feeling and without a shudder.” [19]

Colonel William Oates of the 15th Alabama whose brave troopers assaulted Little Round Top on July 2nd wrote:

“My dead and wounded were nearly as great in number as those still on duty. They literally covered the ground. The blood stood in puddles in some places on the rocks; the ground was soaked with the blood of as brave men as ever fell on the red field of battle.” [20]

Another Confederate soldier described the scene west of the town on July 4th:

“The sights and smells that assailed us were simply indescribable-corpses swollen to twice their size, asunder with the pressure of gases and vapors…The odors were nauseating, and so deadly that in a short time we all sickened and were lying with our mouths close to the ground, most of us vomiting profusely.” [21]

The burial of the dead was too much for the soldier’s alone to accomplish. “Civilians joined the burial of the dead out of both sympathy and necessity. Fifty Confederates lay on George Rose’s fields; seventy-nine North Carolinians had fallen on a perfect line on John Forney’s farm.” [22]

Those tending the wounded recalled how many of the wounded soldeirs selflessly asked medical personnel to tend others more badly wounded than themselves; a volunteer nurse wrote her sister: “More Christian fortitude was never witnessed than they exhibit, always say-‘Help my neighbor first, he is worse.’” [23] The Confederate wounded were the lowest priority for the badly overwhelmed Union surgeons and Lee had not done much to help, leaving just a few surgeons and attendants to care for the Confederates left on the battlefield. The Confederate wounded housed in the classrooms of Pennsylvania College were left in dire straits:

“All the rooms, halls and hallways were occupied with the poor deluded sons of the South,” and “the moans prayers, and shrieks of the wounded and dying were everywhere.” Between 500 and 700 wounded Confederates were jammed in with “five of our surgeons” and “no nurses, no medicines no kinds of food proper for men in our condition….” [24]

Across the battlefield the wounded were being treated in a variety of makeshift aid stations and field hospitals:

“Sergeant Major David E. Johnson of the Seventh Virginia was taken to the Myers house after the bombardment, suffering from a shrapnel wound to his left side and arm. “The shed in which I was placed,” he recalled, “was filled with the wounded and dying….I spoke to no one, and no one to me, never closed my eyes to sleep; the surgeons close by being engaged in removing the limbs of those nearby to be amputated….I heard nothing but the cries of the wounded and the groans of the dying, the agonies of General Kemper, who lay nearby, frequently being heard.” [25]

The suffering was not confined to the hospitals; John Imboden commanding the cavalry brigade protecting the Confederate wounded being transported home and supply trains described the horror of that movement:

“Scarcely one in a hundred had received adequate surgical aid, owning to the demands on the hard working surgeons from still far worse cases tat had to be left behind. Many of the wounded in the wagons had been without food for thirty-six hours. Their torn and bloody clothing, matted and hardened, was rasping the tender, inflamed, and still oozing wounds….From nearly every wagon as the teams trotted on, urged by whip and shout came such cries and shrieks as these:

“My God! Why can’t I die?” “My God! Will no one have mercy and kill me?” “Stop! Oh! For God’s sake stop for just one minute; take me out and leave me to die on the roadside.” “I am dying! I am dying! My poor wife, my dear children, what will become of you?” [26]

Eventually, by July 22nd with most of the wounded evacuated a proper general hospital was set up east of the town and the remaining wounded taken there. That hospital, named Camp Letterman grew into “a hundred –acre village of cots and tents, with its own morgue and cemetery, and served more than 3,000 wounded before it was finally closed in November.” [27]

As for the families of the dead, many never found out the details of their loved one’s deaths, which caused their losses to be “in some sense unreal and thus “unrealized,” as the bereaved described them, recognizing the inhibition of mourning that such uncertainty imposed.” [28] Much was because of how overwhelmed the field hospital staffs were, and how inadequate their records of treatment and the dispositions of bodies were sketchy at best. “Reports from field hospitals were riddled with errors and omissions, often lacked dates, and were frequently illegible, “written with the faintest lead pencil.” [29]

Among the killed and wounded were the great and the small. John Reynolds who died on day one, Winfield Scott Hancock, the valiant commander of the Union II Corps was severely wounded during Pickett’s Charge. Dan Sickles, the commander of Third Corps who had nearly brought disaster on the Federal lines by advancing to the Peach Orchard on July 2nd had his leg amputated after being grazed by a cannon ball at the Trostle Farm. Sickles, who survived the wound and the war, would visit the leg, which had carefully ordered his surgeons to preserve. The leg is now displayed at the National Museum of Health and Medicine in Washington D.C.

The Army of the Potomac lost a large number of brigade and regimental commanders including Strong Vincent, the young and gallant brigade commander who helped save Little Round Top; George Willard who brought redemption to his Harper’s Ferry brigade on Cemetery Ridge stopping Barksdale’s charge on July 2nd; Colonel Augustus Van Horne Ellis who before being killed at Devil’s Den told his staff “the men must see us today;” and the young Elon Farnsworth, who had been promoted from Captain to Brigadier General just days before his death in a senseless ordered by his division commander Judson “Kill Cavalry” Kilpatrick, against Hood and McLaw’s dug in divisions as the battle ended.

The Confederates suffered grievous losses. Divisional commanders like Dorsey Pender and Johnston Pettigrew were mortally wounded, John Bell Hood was severely wounded, Isaac Trimble, wounded and captured while Harry Heth was wounded. Casualties were even higher for commanders and the brigade and regiment level, the list included excellent commanders such as Paul Semmes and William Barksdale, while Wade Hampton, Stuart’s best brigade commander was seriously wounded and would be out of action for months. The toll of brigade and regimental commanders who were killed or wounded was fearful. “At the regimental level approximately 150 colonels, lieutenant colonels and majors had been killed, wounded or captured. Of that number nineteen colonels had been slain, the most in any single battle in which the army had been engaged. Captains now led regiments.” [30]

In Picket’s division alone all three brigade commanders, Kemper, Armistead and Garnett were killed or wounded while twenty-six of forty Field Grade officers were casualties. Forty-six percent (78 of 171) of the regiments of the Army of Northern Virginia suffered casualties at the command level. The Confederate casualties, especially among the best leaders were irreplaceable and Lee’s Army never recovered from the loss of seasoned leaders who were already in short supply.

 culp

Private Wesley Culp CSA

For some like Private Wesley Culp of the 2nd Virginia it was a final trip home. Culp had grown up in Gettysburg and had taken a job in Virginia prior to the war. In 1861 he enlisted to serve among his friends and neighbors. He was killed on the morning of July 3rd on Culp’s Hill on the very property owned by his uncle where he grew up and had learned to hunt.

One witness, Frank Haskell looked in at a field hospital in the Union II Corps area and wrote:

“The Surgeons with coats off and sleeves rolled up…are about their work,… “and their faces and clothes are spattered with blood; and though they look weary and tired, their work goes systematically and steadily on- how much and how long they have worked, the piles of legs, arms, feet, hands, fingers…partially tell.” [31]

All told between 46,000 and 51,000 Americans were killed or wounded during the three days of Gettysburg. Busey and Martin’s Regimental Strengths and Losses at Gettysburg list the following casualty figures, other accounts list higher numbers, some as many as 53,000. One also has to remember that many of the missing soldiers were killed in action, but their bodies were simply never found.

                          Killed               wounded         missing         total

Union                    3,155                14,531             5,369           23,055

Confederate         4,708                12,693             5,830            23,231

Total                     7,863               27,224            11,199          46,286

To provide a reference point we need to remember that in 8 years of war in Iraq the United States suffered fewer casualties than during the three days of Gettysburg. It was the bloodiest single battle in American history, and it was a battle between brothers not against foreign enemies. Robert E Lee testified to Congress following the war “the war… was an unnecessary condition of affairs, and might have been avoided if forbearance and wisdom had been practiced on both sides.” [32]  Lee’s “Old Warhorse” James Longstreet asked “Why do men fight who were born to be brothers?” [33]

The carnage and death witnessed by survivors of Gettysburg and the other battles of the war changed Civil War soldiers as much as war has before or after. James Garfield, who served as a general in the Union army and went on to become President of the United States noted: “at the sight of these dead men whom other men killed, something went out of him, the habit of a lifetime, that never came back again: the sense of the sacredness of life and the impossibility of destroying it.” [34]

GARpost

Grand Army of the Republic Veterans

Others, like veterans of today had trouble adjusting to life after the war. “Civil War veterans had trouble finding employment and were accused of being drug addicts. Our word “hobo” supposedly comes from homeless Civil War veterans- called “hoe boys” – who roamed the lanes of rural America with hoes on their shoulders, looking for work.” [35] Following the war, during the turmoil of Reconstruction and the massive social change brought about by the industrialization of society and rise of “industrial feudalism” numerous veterans organizations were founded, for those that belonged to them they were “one of the principle refuges for old soldiers who had fought for a very different world than the one they found around them.” The Grand Army of the Republic was the most prominent of these organizations. “In more than 7,000 GAR posts across the United States, former soldiers could immerse themselves in a bath of sentimental memory; there, they established a ritualized camp geography, rekindled devotion to emancipation and preached the glories of manly independence.” [36]

At the end of the war, Joshua Chamberlain, the hero of Little Round Top who was well acquainted with the carnage of war suffered immensely. His wounds never healed fully, and he struggled to climb out of “an emotional abyss” in the years after the war. Part was caused by his wounds which included wounds to his sexual organs, shattering his sexuality and caused his marriage to deteriorate. He wrote his wife about the “widening gulf between them, one created at least in part by his physical limitations: “There is not much left in me to love. I feel that all too well.” [37]

Gouverneur Warren, who had helped save the Union at Little Round Top wrote to his wife while on Engineering duty after the war: He wrote in 1866 “Indeed the past year…was one of great despondency for me…I somehow don’t wonder that persons often remark how seldom I laugh, but it is really seldom that I do.” He wrote again in 1867 “I wish I did not dream that much. They make me sometimes dread to go to sleep. Scenes from the war, are so constantly recalled, with bitter feelings I wish to never experience again. Lies, vanity, treachery, and carnage.” [38]

The killing at Gettysburg and so many other battles “produced transformations that were not readily reversible; the living into the dead, most obviously, but the survivors into different men as well, men required to deny, to numb basic human feelings at costs they may have paid for decades after the war ended, as we know twentieth and twenty-first-century soldiers from Vietnam to Iraq continue to do; men who like James Garfield, were never quite the same again after seeing fields of slaughtered bodies destroyed by me just like themselves.” [39]

Joshua Chamberlain asked the most difficult questions when viewing the devastation around Petersburg in the final days of the war:

“…men made in the image of God, marred by the hand of man, and must we say in the name of God? And where is the reckoning for such things? And who is answerable? One might almost shrink from the sound of his own voice, which had launched into the palpitating air words of order–do we call it?–fraught with such ruin. Was it God’s command that we heard, or His forgiveness that we must forever implore?” [40]

Chamberlain’s questions should always be in our minds as we send young men and women to war.

Peace

Padre Steve+

Notes

[1] Faust, Drew Gilpin, This Republic of Suffering: Death and the American Civil War Vintage Books, a division of Random House, New York 2008 p.41

[2] Grossman, Dave On Killing: The Psychological Costs of Learning to Kill in War and Society. Back Bay Books, Little, Brown and Company New York 1995, 1996 p.92

[3] Sager, Guy The Forgotten Soldier originally published as Le Soldat Oublie Editions Robert Laffont 1967, Translation Harper and Row Inc 1971, Brasey’s Washington D.C 2000 p.223

[4] Bismarck, Otto von Speech, August 1867

[5] Clausewitz, Carl von. On War Indexed edition, edited and translated by Michael Howard and Peter Paret, Princeton University Press, Princeton NJ 1976 p.89

[6] Wittenberg, Eric J, Petruzzi, David and Nugent, Michael F. One Continuous Fight: The Retreat from Gettysburg and the Pursuit of Lee’s Army of Northern Virginia July 4-14 1863 Savas Beatie LLC New York NY and El Dorado Hills CA 2008,2001 p.27

[7] Ibid. Wittenberg One Continuous Fight p.28

[8] Sears, Stephen W Gettysburg Houghton Mifflin Co. Boston and New York 2003 p.508

[9] Ibid. Sears Gettysburg p.510

[10] Wert, Jeffry D. The Sword of Lincoln: The Army of the Potomac Simon and Schuster, New York and London 2005 p.303

[11] Schultz, Duane The Most Glorious Fourth: Vicksburg and Gettysburg July 4th 1863. W.W. Norton and Company New York and London, 2002 p.357

[12] Faust This Republic of Suffering p.81

[13] Ibid. Wittenberg One Continuous Fight p.30

[14] Ibid. Wittenberg One Continuous Fight pp.32-33

[15] Ibid. Sears Gettysburg. p.508

[16] Brinsfield, John W. et. al. Editor, Faith in the Fight: Civil War Chaplains Stackpole Books, Mechanicsburg PA 2003 pp.121-122

[17] Ibid. Faust. This Republic of Suffering p.267

[18] Oates, Willam C. and Haskell, Frank A. Gettysburg: The Confederate and Union Views of the Most Decisive Battle of the War in One Volume Bantam Books edition, New York 1992, originally published in 1905 p.138

[19] Chapman, Horatio Civil War Diary of a Forty-niner pp.22-24 Retrieved from http://www.dbappdev.com/vpp/ct20/hdc/HDC630703.htm 8 April 2014

[20] Oates, William C. Southern Historical Papers, April 6th, 1878 retrieved from http://www.brotherswar.com/Civil_War_Quotes_4h.htm 18 July 2014

[21] _________ What Happened to Gettysburg’s Confederate Dead? The Blog of Gettysburg National Military Park, retrieved from http://npsgnmp.wordpress.com/2012/07/26/what-happened-to-gettysburgs-confederate-dead/ 18 July 2014

[22] Ibid. Faust. This Republic of Suffering p.81

[23] Catton, Bruce The Army of the Potomac: Glory Road Doubleday and Company, Garden City New York, 1952 p.333

[24] Guelzo, Allen C. Gettysburg: The Last Invasion Vintage Books a Division of Random House, New York 2013 p.469

[25] Brown, Kent Masterson Retreat from Gettysburg: Lee, Logistics and the Gettysburg Campaign University of North Carolina Press, Chapel Hill and London, 2005 p.56

[26] Imboden, John D. The Confederate Retreat from Gettysburg in Battles and Leaders of the Civil War Volume III, The Tide Shifts. Edited by Robert Underwood Johnson and Clarence Clough Buel Castle, Secaucus NJ p.424

[27] Ibid. Guelzo Gettysburg: The Last Invasion pp.469-470

[28] Ibid. Faust. This Republic of Suffering p.267

[29] Ibid. Faust. This Republic of Suffering p.113

[30] Wert, Jeffry D. A Glorious Army: Robert E. Lee’s Triumph 1862-1863 Simon and Schuster, New York and London 2011

[31] Sears, Stephen W. Gettysburg Mariner Books, Houghton Mifflin Company Boston, New York 2004 p.466

[32] Flood, Charles Bracelen, Lee: The Last Years Houghton Books, New York 1981 p.124

[33] Longstreet, James in New York Times, July 24, 1885, retrieved from the Longstreet Society http://www.longstreetsociety.org/Longstreet_Quotes.html 18 July 2014

[34] Ibid. Faust. This Republic of Suffering p.55

[35] Shay, Jonathan Odysseus in America: Combat Trauma and the Trials of Homecoming Scribner, New York and London 2002 p.155

[36] Guelzo Allen C. Fateful Lightening: A New History of the Civil War Era and Reconstruction Oxford University Press, Oxford and New York 2012 p.523

[37] Longacre, Edward Joshua Chamberlain: The Soldier and the Man Combined Publishing Conshohocken PA 1999 p.259

[38] Jordan, David M. Happiness is Not My Companion: The Life of G.K. Warren Indiana University Press, Bloomington Indiana 2001 pp.248-249

[39] Ibid. Faust. This Republic of Suffering p.60

[40] Chamberlain, Joshua Lawrence, The Passing of the Armies: An Account of the Final Campaign of the Army of the Potomac, Based on the Personal Reminisces of the Fifth Corps G.P Putnam’s Son’s 1915, Bantam Books, New York 1993 Amazon Kindle Edition p.41

About these ads

Leave a comment

Filed under civil war, faith, History, mental health, Military, philosophy

Miscellaneous Thoughts on a Friday

IMG_1915

Friends, I am tired. It has been a busy week and I am going to try to rest some over the weekend as well as spend some quality time with my wife Judy.

Part of the issue with my tiredness is that I haven’t been the same since my experience over the last month or so dealing with the military mental health system. I won’t bore you with details since I have already written a lot on it, including the fact that I got some resolution, but frankly I didn’t realize just how fragile that I was still was. I had no idea that trying to get help would be so emotionally punishing. Truthfully, I have not had a good night sleep since the initial conflict with the physician and the system. The nightmares, terrors and restlessness are all back. Hopefully in a few weeks or months things will settle out again.

On the positive side I was provided new hearing aids which are quite remarkable in their capabilities and are already helping me to understand speech better. For those that don’t know I hear noise just great. I have almost no loss of that ability. However, since Iraq I suffer unending tinnitus and my speech discrimination, a neurological function is in the third percentile, meaning that 97% of people understand speech better than me. So I am grateful for the hearing aids, as Judy, who was becoming ever more frustrated with me not understanding her or others. The ironic thing is that she has been severely hard of hearing her whole life and has a 77% hearing loss, but she usually understands speech better than me. a funny thing did happen yesterday. I was asked by a Charismatic Christian about praying from my hearing. While I appreciate that and I am touched by such sincere desires to help, it would be a shame if the government wasted over 5,000 on the hearing aids that are working so well.

Likewise, it looks like I have been invited to speak at the Military Officers Association of America conference in Washington DC in September on the topic of being a care giver to those suffering from PTSD while suffering from it myself. That should be interesting. In a way it is something that I hope to do on a regular basis once I retire from the military.

I have been writing a lot about Gettysburg and each thing that I write helps bring me a better understanding of the battle, but also the people, as well as the culture and philosophic ideas that had such an influence on those times. So you can expect that as I write new material and revise old material that I will share them with you here.

Finally as to current events. I am troubled by the events in Ferguson Missouri, especially many of the surprisingly racist reactions by “white America.” Since I wrote about that recently as well, I won’t go back into it.

The situation in Iraq with the rise of ISIS and its “Caliphate” has me greatly concerned. This is not a normal terrorist organization, it is Al Qaeda on steroids. The Secretary of Defense, Chuck Hegel, sounded a clear warning in the wake of the public execution of  American photo journalist James Foley and threats to bring their war to the United States and the west. I do not think that Secretary Hegel, a very circumspect man would make such an announcement if there was no real threat. The problem is that back in 2003 the Bush Administration sewed the wind in Iraq and left a very fragile and unstable state, whose leaders failed their people, and now we are reaping the whirlwind. We want peace, I know I think I speak for everyone, but the rise of ISIS with its apocalyptic vision, vast financial resources, international reach and success on the battlefields of Syria and Iraq is drawing radicalized Moslems to it’s black banner around the world. Because of this I expect that we are in for a long hard fight, and that our new opponent will cause us grave damage.

That being said, I fear for civil liberties in the wake of any attack, and I especially fear that, if something bad happens in the United States, that we will react not just against the culprits; but innocent, loyal and patriotic Americans of Moslem or Arab descent or because they look like the bad guys, or because they share the Islamic religion. Since I know a good number of such people I worry. We can be quite a xenophobic people when aroused, and our quite often “yellow journalism” and jingoistic politicians and preachers stir the cauldron of hatred to the point of paranoid insanity. Our history is colored by such xenophobia.

Finally, the news that the Russians may be attacking in the Ukraine is seriously bad news, which we all, Americans and Europeans need to wake up to.

So I close this Friday sharing my sense of foreboding even while I hope and pray for peace and justice.

Peace and have a wonderful weekend.

Padre Steve+

 

 

Leave a comment

Filed under faith, Loose thoughts and musings, middle east, News and current events, PTSD

A Good Day to Speak Truth to Power and to be Listened to

IMG_1915

I have been writing about my recent experiences in trying to get help for my own issues dealing with PTSD as well as my frustration with a military mental health system that is, at least in my view, floundering.

That effort over the past month or so has been quite painful, at times humiliating and dehumanizing, and frankly driven me into a depressed and nearly suicidal fog, from which I am slowly emerging.

Today was a good day. Not just for me but maybe for all of those seeking help at our local Naval Medical Center. Instead of being blown off and shunted aside by providers as well as mid and high level administrators I was able to have a long, nearly forty-five minute phone conversation with the Admiral who commands that facility as well as every Naval Medical facility on the East Coast and Europe, with the exception of the Bethesda-Walter Reed complex in Washington DC. Bottom line up front; it was a very good and positive experience for me that I believe will help others get better care.

I have to say up front that I was terrified about asking to talk to him. One of the people on his staff told me that “it would not be a good thing for me to talk to him.” When I heard that comment my heart sank. I didn’t know what to do, I was perplexed because most commanders of Medical facilities in the Navy that I have worked for actually did want to hear about negative experiences of the people that are their customers, most because they care, but if nothing else because they want to make sure that they pass the Joint Commission accreditation that their facilities get every few years. So I wondered if the Admiral actually knew what was going on, at least in regard to the Mental Health Department and the experiences of people like me.

My last Command Master Chief, who read some of my very angry posts on a social media site suggested that I call my former Commanding Officer, a man who helped me a lot, cared about me and who is soon to become an admiral. I finally worked up the courage to call him, not out of fear, but because I felt like I might be bothering him, and would not be worth his time. I left his command a year ago and frankly I thought why should someone moving up in an organization be bothered by the problems of a former subordinate.

However, he was both concerned and helpful. He did not just listen but he took action by contacting the Admiral here. He told him that he knew me and that he knew that it was my desire to make sure that people get the help and care that they need, that I wasn’t just complaining or seeking special treatment.

Yesterday the admiral called me, of course my phone went directly to voice mail so I missed the call, but his message, and the tone of his voice conveyed a sense of care and concern. I called back and got his voice mail. So this morning I called again and was able to share my heart, in a very respectful way with him. He listened and seemed to be attempting to formulate some kind of positive response that would actually help people. He wants to get answers and he told me that he wanted those that come to that facility to be treated as he would want his grandparents treated.

As I said we talked for forty-five minutes and he listened. I have no doubt, within the very real fiscal constraints faced with current budget cuts and the still looming threat of sequester that he will do his best to improve and change the system that is within his control. He also did something that I have never experienced before from a superior officer, he called me “sir” a number of times. I am not used to that and I don’t think that I have ever in all of my reading of military history recall an Admiral or General calling a subordinate “sir.” I was blown away.

That system appears to be undermanned, under-budgeted and overwhelmed. It is struggling and as it struggles, as it reacts to criticism from the media, politicians and advocacy groups, it resorts to protecting itself as any bureaucracy does in such a situation. The Admiral realized this and he encouraged me to call him again on his office number if I see things that he can help. That was very encouraging. I don’t think that I will have to ask him to intervene on my part, but I have an open door to use this relationship to help others.

All that being said, most people do not have the connections that I have in the system, nor are they willing to take the risks to rock the boat. The stigma is great and personal risk can be or at least seem too great to make the effort, so most people just give up. After all the bureaucracy can be unbending and even vindictive in the way that it rebuffs those that try to raise issues. They resist change and try to keep bad news from enquiring superiors. Bureaucracies and those who faithfully serve them do just that. It is part of who and what they are; be they military, other government, business or ecclesiastical organizations. Admiral Alfred Thayer Mahan wrote:

“It [the bureaucracy] tends to overvalue the orderly routine and observance of the system by which it receives information, transmits orders, checks expenditures, files returns, keeps the Service the touch of paper; in short, the organization has been created for facilitating its own labors.”

However, when I first collapsed after Iraq, I decided that I could not be silent and have “sky-lined” myself which probably will not help me get promoted, not that care anymore. I am sure that being so public about my struggles with PTSD, Moral Injury and even my crisis of faith, which left me an agnostic for a couple of years, while serving as a Chaplain in adult and pediatric Intensive Care Units has marginalized me in the Chaplain Corps. I don’t know that for a fact and would hope that it is not the case, but it is the feeling that I get when I deal with most Chaplains.

All of that said, the past few weeks have been some of the most difficult since my return from Iraq. I personally find no pleasure in being anxious, depressed or feeling suicidal and getting even less sleep than my chronic insomnia normally allows.

At least I was listened to, and I really did get the sense that the Admiral that I was able to have such an honest conversation with today, does really care and wants to help improve the system and change the culture.

But that is the thing. This is a systemic and cultural problem, not just in the military or the Veterans Administration, but in society as a whole. In our desire for efficiency, supposed effectiveness  measured by profits and the bottom line; we have forgotten to care about people. Sadly that is statistically verified in poll after poll by people from all parts of the political spectrum. People don’t trust the government, they don’t trust big business, they don’t trust health care systems, they don’t trust the police, they don’t trust the banking and insurance industries and they certainly don’t trust the church or religion in general. Can I get an amen?

Thank you…

But our culture has to change, we have become so materialistic and embrace the most crass forms of predatory Capitalism and Social Darwinism, even in church, that people don’t matter, especially the poor and those with no voice or power, especially those who volunteer to serve the nation and come back broken in body, mind and spirit.

Joshua Chamberlain the hero of Little Round Top at Gettysburg spoke years after the Civil War something that should be a warning to us about how we treat people. Of course Chamberlain was talking about the horror of war, but it can apply to anyone, anywhere:

“But we had with us, to keep and care for, more than five hundred bruised bodies of men–men made in the image of God, marred by the hand of man, and must we say in the name of God? And where is the reckoning for such things? And who is answerable? One might almost shrink from the sound of his own voice, which had launched into the palpitating air words of order–do we call it?–fraught with such ruin. Was it God’s command that we heard, or His forgiveness that we must forever implore?”

His question is as operable today as it was then. There has to be a reckoning somewhere for destroying peoples lives, and further traumatizing them when they seek help, otherwise there is no justice nor anything that resembles a loving God.

We have to start valuing people, regardless of their social status, their race, religion, sexual preference, disability or even their alma mater. If we don’t start caring for people as human beings, then why bother with anything else? It is either about humanity or its not. Those who are comfortable cannot turn a  blind eye thinking that these issues don’t affect them, because they will.

So in spite of being unpopular in some circles I take the personal risk to speak the truth the best and most honest way I can to anyone that will listen. I have to do it, for those that feel that they have no voice, as well as those who I have known who have lost their lives after giving up on the system. I owe it to them. It is now my mission in life and I do that I can both inside the system and outside of it to speak out for those who need it.  I guess I have become something of a liberal social activist, not that there is anything wrong with that.

I can be as persistent and irritating as Mustard Gas; I am doggedly determined to speak out for those that do not feel that they matter or have a voice; and I will stay in the fight until I can’t fight anymore. As Paul Tillich said “It is my mission to comfort the afflicted and to afflict the comfortable.”

I admit that sometimes it is like tilting at windmills, but this week, two men who have the position to influence the system took the time to listen and just maybe at least at some level things will begin to change. I am grateful tonight, maybe I will sleep well…

Peace

Padre Steve+

Leave a comment

Filed under faith, healthcare, mental health, Military, PTSD, suicide, US Navy

Faith and Doubt on a Sunday Afternoon

shakethefinger

 

“Most priests, if they have any sense or any imagination, wonder if they truly believe all the things they preach. Like Jean-Claude they both believe and not believe at the same time.” Andrew Greeley “The Bishop and the Beggar Girl of St Germain”

Many off my readers as well as people I deal with on a regular basis struggle with faith and doubt. Today I was reading a column in the New York Times that brought up a very interesting article called Where Reason Ends and Faith Begins  by T.M. Luhrmann, http://www.nytimes.com/2014/07/27/opinion/sunday/t-m-luhrmann-where-reason-ends-and-faith-begins.html?hp&action=click&pgtype=Homepage&module=c-column-top-span-region&region=c-column-top-span-region&WT.nav=c-column-top-span-region a professor at Stanford. It talked about the point in different where individuals make a decision of what they chose to believe because it is reasonable and what they chose to believe by faith. I also read an article by Bishop Gene Robinson called Hope When the World’s Gone off the Rails  http://www.thedailybeast.com/articles/2014/07/27/hope-when-the-world-s-gone-off-the-rails.html Both were excellent articles because they deal with a reality that many religious people don’t want to deal with. Something that I have struggled with most of my life, but especially after I returned from Iraq in 2008.

When I returned from Iraq in 2008 I was a mess. I had gone to Iraq thinking that I had the answers to about anything and that I was invincible. I felt that with years of experience in the military and in trauma departments of major trauma centers that I was immune to the effects of war and trauma. Likewise I had spent years studying theology, pastoral care and ethics as well as military history, theory and practice. I had studied PTSD and Combat Stress and had worked with Marines that were dealing with it. If there was anyone who could go to Iraq and come back “normal” it had to be me.

Of course as anyone who knows me or reads this website regularly knows I came back from Iraq different. I collapsed in the midst of PTSD induced depression, anxiety and a loss of faith. For nearly two years I was a practical agnostic.
During those dark days, particularly the times where I was working in the ICU and Pediatric ICU at Naval Medical Center Portsmouth attempting to have enough faith to help others in crisis, be they patients at the brink of death or families walking through that dark valley even though I did not have any faith to even believe that God existed.

It was during those dark days that the writings of Father Andrew Greeley, mainly his Bishop Blackie Ryan mysteries that provided me with one of the few places of spiritual solace and hope that I found. Baseball happened to be the other.
During those dark times when prayer seemed futile and the scriptures seemed dry and dead I found some measure of life and hope in the remarkable lives of the people that inhabited the pages of the Bishop Blackie Ryan novels. Through them I learned that doubt and faith could co-exist and that there was a mystery to faith in Jesus that defied doctrinal suppositions as well as cultural, political and sociological prejudices.

I did learn something else, something that makes many people uncomfortable and that took me a long time to accept. That was that doubt and faith could co-exist and as I read Greeley’s stories I began to see scripture in a new light, especially the stories of men and women that we venerate for their faith who doubted and even when they believed often disputed God. The Old Testament is full of their stories and there are even some in the New Testament. Greeley wrote that is was possible for a priest to lose their faith “no more often than a couple of times a day.”

Thus I find it hard to deal with preachers and others who are so full of certitude that they are full of shit, no matter what their faith tradition. God is too big for that.

I rediscovered faith and life as I anointed that man in our emergency room in December 2009. To my surprise faith returned. I believe again but I also doubt, at least a couple of times a day, it keeps me humble. And for that I’m grateful.

Peace and have a wonderful rest of your weekend,

Padre Steve+

1 Comment

Filed under christian life, faith, Pastoral Care, PTSD

Churches that Ignore: The Mega-Church and the Least, the Lost and the Lonely

Lakewood-Church-1024x768-2

“Every sacramental encounter is an evangelical occasion. A smile warm and happy is sufficient. If people return to the pews with a smile, it’s been a good day for them. If the priest smiles after the exchanges of grace, it may be the only good experience of the week.”  (The Archbishop in Andalusia p.77)

Back when I was doing my Clinical Pastoral Education Residency at Parkland Memorial Hospital I was astounded to hear my pastor make a comment which I think was one of the most heartless that I have ever heard said from a pulpit.  The church was a large and trendy Evangelical-Charismatic Church which I had attended throughout seminary and had ordained my in October 1991.  The Pastor was recounting an incident where one of our members had been critically ill in hospital and had not been visited by him.  After the parishioner was released from hospital he asked the pastor: “How sick do I have to be for you to visit me in the hospital?”  The pastor told us his response: “Sir, you don’t want to be that sick.”

The congregation laughed at the pastor’s story and he went on to talk about how he and other senior pastors should not be doing that kind of work because it “distracted them from bigger Kingdom tasks.”  You see according to the pastor the care of sick parishioners did not contribute to the “growth” of the church and thus was a “distraction and better left to others.”

The comment struck a raw nerve now that I was dealing with the suffering and death every day of people who had been abandoned by the churches and pastors.  I lost all respect for him as a man and pastor during that sermon.  My philosophy of religion professor at Southwestern Baptist Seminary, Dr. Yandall Woodfin said: “You have not done Christian theology until you have dealt with suffering and death.”

Unfortunately my old pastor, and many more like had stopped doing Christian theology in order to be an “Apostle” and CEO.  He was “growing” the church and managing programs, but had for the most part stopped caring as in being a pastoral care giver.

Now this pastor is not alone and nor is the issue of the lack of care confined to Evangelical or Charismatic churches. The trend has has found its way across the denominational spectrum.  Sometimes this is by design as is the case of the Mega-churches.

Pastors of mega-churches are for all practical purposes CEOs of large organizations and have a multiplicity of specialized staff, but often which do little for pastoral care. Having attended a number of these churches, and worked for a prominent television evangelist I can sadly report seeing this first hand many times.

Sometimes this problem it is by default in cases such as the Roman Catholic Church.  In that church the ever worsening shortage of Priests is forcing the closure of smaller parishes and the increase of large parishes with a corresponding decrease in what Priests can do for their people.   Even very good Priests cannot keep pace with the demand of both Sacramental needs as well as pastoral care.

No matter if it is by design or default the result is similar.  The least, the lost and the lonely those “lambs” that Jesus talks about who need care and feeding are shunted aside.  In one case, that of the Catholic Church it is primarily a lack of Priests, Deacons and Sisters to provide this care, although sadly there are Catholic priests who do not see themselves as care givers.

The “by design” issue is more far more troubling as the focus of the church is growth, sustaining numbers, programs and buildings.  This requires that pastors spend their time with members who can supply the vast financial need that those plans require.  I have seen this in numerous congregations across the spectrum, which sometimes as was the case at a church that I attended in Florida results in a financial meltdown and collapse of the congregation, many of whom gave up and went elsewhere when the extent of the scandal became known.  Likewise the ripple effects that this caused in the denomination were like a Tsunami, it was disastrous and the church is still in recovery mode.  Going back to my pastor back when I was in residency I got the feeling that had he been the shepherd in the Parable of the lost sheep (Luke 15) that he would have let it go as hunting for it might have distracted him from the others.

When I was in seminary there were quite a number of my fellow students who chafed about having to take courses on pastoral care.  I remember friends and fellow students complaining that what they needed were more “practical courses” such as “church growth, evangelism and Sunday School program management.”  Courses dealing with Pastoral Care were seen as a bother and distraction.  Not to mention academic courses such as Systematic Theology, Philosophy of Religion and Church History which offer timeless lessons for pastors.  One friend talked about his Master of Divinity only having a “shelf-life of 5 years” because what he learned would be outdated.

Well in a way he was right.  His focus was on classes that dealt with programs and methods of church growth, programs and management.   From that perspective his degree would rapidly be obsolescent as soon as the next trend in church growth came along and everyone jettisoned the last method in favor of the new.

With the ubiquity of the Mega-church which unlike the Leisure Suit is not going away anytime soon.  The rise of the “Superstar” Pastors such as Bill Hybels, Joel Osteen and Rick Warren and the proliferation of massive “Ministry Media” conglomerates and stand-alone television ministries are actually dangerous to the vitality and health of the Christian Church in the United States.  They propagate methods which have the sole intent of getting people into church or giving to a ministry and keeping them there, doctrine, worship, sacraments or ordinances, and pastoral care of the least, lost and lonely be damned.  The methods are pragmatic and impersonal.   Numbers and crowds define expertise, credibility and worth. The bigger the church the better the church, it’s that simple.

Unlike others who pick these ministers apart for their theology or business practices my problem with what is happening is what happens to regular people in these large and often very impersonal churches.  It is easy for people to get lost, forgotten and when they are going through difficulty abandoned when the church stops making a conscious effort to do real pastoral care and focus purely on the programs which lend to growth.  Often the substitute for pastoral care is found in the home cell group, or care group or whatever cute name a church can pin on a meeting at a member’s house.
The home groups or cell groups have a noble intention.  They attempt to build community in an otherwise very impersonal organization.  There are some really good things that can come out of healthy home groups as well as long lasting friendships.  We have a couple from our time in San Antonio that is still a very real part of our lives, they showed us genuine love and care and we remain friends.  Of course this couple had an advantage over most home group leaders; he was a clinical social worker by trade who was heading off to seminary.

Most home groups are not that fortunate.  There are unhealthy groups which are led by people who are poorly trained and equipped to deal with broken people.  The good group leaders recognize their limitations and try to get help for those who are really hurting.  Others who do not know their limitations end up abusing these dear lambs of God. Often this is because sick, depressed or lonely people take too much time, are too needy, or that their problems don’t match up with their church theology.

My wife and I know this from personal experience as my wife suffered from a number of ailments throughout seminary and we were going through tremendous health and financial difficulties and in some places we felt cast aside and like we did not matter.  We were fortunate that some people did care and we did make it through, however it was not something that I would ever want to repeat.  I have heard similar stories from hundreds of people that I have come across in my life and work over the years.

I don’t care what you call it, but any church which has multiple services of several thousand or a major service of close to 20,000 as occurs at Osteen’s Lakewood Church is no longer focused on caring for people but sustaining their growth and market share.

I remember reading Charisma Magazine back in the mid-1990s when I still read it regularly about a church in North Dallas that has a period of incredible church growth in which it grew from 1,200 members to well over 7,000.  In the article the pastor touted the church programs which drew people to the church.  What the dirty little secret which was not mentioned was that two exits south of this church a Mega-church of some 10,000 members imploded when the Pastor, one Bob Tilton got caught doing some pretty bad stuff.  This church despite its claims of great programs simple picked up about 6,000 of these people because they were close by and a similar type of church.

All of this is dangerous as to its impact on people.  One only has to look at the latest Barna Polls about what is going on in churches to see that these large churches are alienating people even as they grow.  People come, but others either burn out trying to keep pace with the manic pace of programs proliferated by these churches or they get lost in the crowd and forgotten.  I meet a least a person every day who is a displaced Christian, often hurt, lonely and broken, not only by what they have experienced in life, but by the cold emptiness that they feel when a church surrounded by thousands of people who don’t even know their name.

Some churches do recognize that people have issues that need to be addressed and have in-house Christian counseling programs or refer members to Christian counseling services.   I think that there certainly is a place for clinically trained therapists in the life of a church; however this is not really pastoral care, even when they use “Biblical” methods.   In a sense it is the outsourcing by pastors of one of the most vital missions entrusted to a church, the pastoral care of the flock of God to others, in a sense, “hirelings.”  Again my issue is not with the therapists or Christian counselors, but rather pastors who refuse to do pastoral care as part of their ministry.

Ultimately it is people that are important, even those who are not rich, powerful and who have problems that don’t fit nicely into theological boxes or paradigms promoted by church growth experts. It is high time that churches start reclaiming one of the most vital missions given by Jesus to his Disciples, to care for the least, the lost and the lonely.
The onus for this falls on pastors who cannot simply outsource one of their primary missions as given by Jesus himself to others.  If pastors do not set the example of being caring pastoral care givers, it will not matter that they are supposedly “empowering” laypeople to do ministry.  Instead it sends another more ominous message, that if it is not important for the pastor, why should it be important to me?

Every member of the church at some time goes through a crisis when their faith, family, health or vocation.  Sometimes these are not isolated events but rather prolonged periods of anguish, as what Saint John of the Cross described as “the Dark Night of the Soul” where it seems that God has even abandoned the person.  Unfortunately people in this situation are often abandoned by their church as things fail to improve.  Despairing they become the lost sheep whose shepherd has abandoned.  This is the hardest time for pastoral care, the times where we as pastors are called to stand with someone as Mary the Mother of Jesus did at the Cross, just simply being there though nothing else can be done.

Now do I understand that the demands of running a large church can be sometimes become such that pastors have difficulty making time for pastoral care?

Of course I understand this, at the same time pastors, even those who function primarily as pastor-teacher/CEOs still have the responsibility of caring for people, not simply administering programs and preaching.  Pastors need to set the example of care for people, real people, the regular people who populate their pews, by their books and give to their ministry, even if it is only in small ways, not just the super-givers or the wealthy and powerful.

James’s “right strawy epistle” (Martin Luther’s words) has much to say about favoring the rich and powerful and neglecting the poor and seemingly insignificant people hanging about the peanut galleries of their large “Worship Centers.”  Even if the pastor has limited time he or she must be about the flock, or they will forget what the needs of the flock really are and instead of the People of God, the lambs who Jesus says to care for they will simply be the consumers of a religious message who we have to keep coming back to keep the operation going.

Peace,

Padre Steve+

2 Comments

Filed under christian life, faith, leadership, Pastoral Care

The MLB All Star Game: My Midsummer Nights Dream

2014_MLB_All_Star_Game_Logo

“Baseball is an allegorical play about America, a poetic, complex, and subtle play of courage, fear, good luck, mistakes, patience about fate, and sober self-esteem.”  Saul Steinberg

Those that have followed my writing on this site for any length of time know that perhaps more than any other thing on earth that the game of Baseball is an important part of my life and spirituality.

Baseball, unlike most sports is very much a game with a calendar that is almost liturgical in its make up. It is also a game where those who “have gone before” are as much a part of the present as a part of history. It is a game that people like me ascribe an almost mystical or religious significance.

I have grown up with baseball. My dad ingrained it in me, my mom came to my little league games when my dad was in Vietnam and even my paternal grandmother had a baseball game on whenever one was on.

I like to say that God speaks to me through Baseball, and I do think that I am right about this, much more so than Scripture which I never know if I am interpreting correctly, especially because so many learned people tell me that I’m a heretic. So I guess I have to let God speak to me in other ways, like Baseball.

The All Star Game is part of my “Church Calendar.” it is a moment in the summer where the game and I pause. I pause to reflect on life and remember so many things about the specific All Star Games, my dad and life.

All Star games in any sport are problematic. Most have no meaning. The NFL Pro-Bowl is such bad football that it has almost no relationship to the game as it is played every Sunday. The NBA and NHL games are better, but again because of the nature of those games little resemble their regular season or playoff games. Added to this as that none of those games have any bearing on what happens in the sport where the Baseball All Star Game matters, it determines home field advantage in the World Series.

I fell in love with the All Star Game in 1970, the game that Pete Rose ended in extra innings when he ran over Cleveland Indians catcher Ray Fosse to win the game for the National League. Likewise I remember the 1999 All Star Game at Fenway Park when Ted Williams was honored and the All Century Team was named. I found it interesting that Pete Rose, arguably the best hitter in the history of the game who was banned from baseball for life by A Bartlett Giamatti for betting on the game was included on that team. I agreed with the selection then and in light of the fact that so many other men of sometimes questionable morals and character are in the Hall of Fame think that the ban on Rose should be lifted and that he be voted into the Hall of Fame.

The All Star Game is a celebration of the game, its history and players, not just the ones playing in the current year. I am interested in this game in some ways because I have seen quite a few players at some level of their minor league careers in the South Atlantic, Carolina, Southern, Eastern, International or Pacific Coast Leagues. For me it is really cool to see men that I watched when they were in the minors now playing in the All Star Game. For those that don’t follow the minor leagues it provides a certain amount of perspective because most players in the minors never make the majors and even many of those who do don’t stay there. It is a hard life and for most the money is not that great, thus I do not begrudge the salaries that they make when they get to the majors. It takes a tremendous amount of talent, hard work, determination and sometimes luck to make it in the majors, to stay there and to become an All Star. Those that do it consistently year after year are amazing.

I appreciate their work, because in my calling and career as a Priest, Chaplain and military officer I am a journeyman. I’ve been around a long time, in a sense been up and down in the majors and minors in a number of different positions. I have had some good seasons so to speak, but I have also had plenty of bad ones and spent a lot of time in the military and church versions of the minor leagues. I think it gives me a manner of perspective when appreciating the hard work and excellence needed to be an All Star. If I was ever to be honored in such a way I would have to say something like John Kruk said back in 1993 when he was elected to the All Star Team “It’s amazing that fans want to see me play. What is our society coming to?”

Tonight’s game will be played at Target Field in Minneapolis, the home of the Minnesota Twins. It will be the last for Yankee great Derek Jeter who has announced his retirement from the game. So anyway, that’s all for now. Tomorrow I will be traveling to see the AAA All Star Game between the All Stars of the Pacific Coast League and the International League.

Have a great night,

Peace

Padre Steve+

Leave a comment

Filed under Baseball, faith

The Absence of Empathy: Mass Movements and the Tea Party

“Empathy, alone stands apart from the continuous traffic between good and evil proceeding within us.” Eric Hoffer

The problem with mass movements is that they often breed a near religious devotion and fervor in their leaders and followers. The resulting sense of messianic purpose breeds a corresponding lack of compassion, empathy and even hatred toward others who do not agree with them, or who they blame for the ills of the world.

Mass movements have often had religious roots, and even those that do not, and appear more political in nature have an element of faith that is critical to their cohesion and success. That faith is a central part of their message, as National Tea Party Founder and Leader Michael Johns said in 2010 when asked about the centrality of the Christian faith to it: “I’d say religion is not core, but I would say that faith is.”

The core beliefs of a mass movement can be religious, or an ideology, or a combination of religious and political ideas that sets them apart. This elevates the cause of the “true believers” in the movement to the level of a religious-political crusade, and allows them to wrap that cause, their ideology and themselves with an exaggerated sense of messianic certitude that allows for no deviation, no tolerance of others and which does not countenance or cultivate empathy.

Captain Gustave Gilbert who served as the Army Psychologist to the defendants ant the Nuremberg major War Crimes trials wrote of his experience:

“In my work with the defendants (at the Nuremberg Trails 1945-1949) I was searching for the nature of evil and I now think I have come close to defining it. A lack of empathy. It’s the one characteristic that connects all the defendants, a genuine incapacity to feel with their fellow men. Evil, I think, is the absence of empathy.”

Much of this can be seen in the words and actions of leaders of the Tea Party movement, the growing anti-government militia movement and other extremist groups. The apocryphal quote attributed to Sinclair Lewis “When Fascism comes to America, it will be wrapped in the flag and carrying a cross,” does seem appropriate. However, I think a more descriptive and accurate quotes from Lewis’s  books It Can’t Happen Here and Gideon Planish are far better. In It Can’t Happen Here Lewis wrote: “But he saw too that in America the struggle was befogged by the fact that the worst Fascists were they who disowned the word ‘Fascism’ and preached enslavement to Capitalism under the style of Constitutional and Traditional Native American Liberty.” In Gideon Planish he said: “I just wish people wouldn’t quote Lincoln or the Bible, or hang out the flag or the cross, to cover up something that belongs more to the bank-book and the three golden balls.”

The fact that many Tea Party leaders and followers embrace a political ideology-theology called Christian Dominionism helps endow that movement with a near religious fervor not typically seen in American politics.

It allows the movement’s leaders and media champions to make astounding comments, like this from Rush Limbaugh:

“Holocaust? Ninety million Indians? Only four million left? They all have casinos — what’s to complain about?”

Likewise compare this comment of Gary North, a major supporter of the Tea Party and adviser to Rand Paul to the German Nuremberg Laws, which deprived Jews of the citizenship and rights. North wrote:

“The long-term goal of Christians in politics should be to gain exclusive control over the franchise. Those who refuse to submit publicly to the eternal sanctions of God by submitting to His Church’s public marks of the covenant–baptism and holy communion–must be denied citizenship, just as they were in ancient Israel.”

The Nuremberg Laws stated:

“A citizen of the Reich is that subject only who is of German or kindred blood and who, through his conduct, shows that he is both desirous and fit to serve the German people and Reich faithfully.” and that “A Jew cannot be a citizen of the Reich. He has no right to vote in political affairs and he cannot occupy public office.”

While one espouses a religious litmus test and the other a racial one does not negate the fact that they are both written with the same intent, to deprive other citizens of equality and freedom.

North’s understanding of the use of democracy to achieve total domination of the country and culture is well documented. He wrote:

“We must use the doctrine of religious liberty to gain independence for Christian schools until we train up a generation of people who know that there is no religious neutrality, no neutral law, no neutral education, and no neutral civil government. Then they will get busy in constructing a Bible-based social, political and religious order which finally denies the religious liberty of the enemies of God.”

While many Tea Party leaders deny the religious-ideological goals of the Dominionists, the fact is that they often walk hand in hand, working alongside each other for the same basic ends. The veneer of faith masks the evil that lies at the heart of the movement. Eric Hoffer wrote in his book The True Believer:

“The impression somehow prevails that the true believer, particularly the religious individual, is a humble person. The truth is the surrendering and humbling of the self breed pride and arrogance. The true believer is apt to see himself as one of the chosen, the salt of the earth, the light of the world, a prince disguised in meekness, who is destined to inherit the earth and the kingdom of heaven too. He who is not of his faith is evil; he who will not listen will perish.”

It is with this understanding of their lack of empathy that we must weigh the words, actions and announced goals of those in Tea Party leadership, be they elected officials, organizers and leaders, media supporters and of course their religious benefactors.

Peace

Padre Steve+

2 Comments

Filed under civil rights, faith, Political Commentary