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Clergy were ordered to join their regiments by Christmas Day or retire from the service on a small pension. Pay deductions were instituted for those clergy who did not comply. By the end of the year regimental chaplaincies were abolished, thereby taking a lucrative piece of patronage out of the hands of well-connected colonels. In any event, only two chaplains returned to their regiments. The rest took the inducement of a modest pension. Pay was regularised at a daily rate, with differing pay structures for those serving domestically and those serving overseas.

Chaplains appointed to overseas garrisons of one or two regiments had the prospect of promotion to brigade chaplain on the basis of merit. Those regiments at home that were not stationed in barracks were to attend a local parish church with their Commanding Officer. All regular chaplains were now subject to his orders while the Chaplain-General was, in turn, subject to the Secretary of War, a junior government minister who oversaw military administration from within the War Office.

Proving himself to be a brilliant administrator, Gamble reordered finances into a centralised fund which through shrewd investments put the department on a solid financial footing. The most pressing was the shortage of brigade chaplains and the difficulty of having them appointed to field armies.

The quality of the few brigade chaplains was also questionable, as one veteran officer recalled of the chaplains he encountered in Malta: [T]he two persons who called themselves Chaplains at Malta, were discarded surgeons of the Navy. I saw one of these worthies one Sunday morning before going to church in such a state of nervous weakness from being drunk the night before, that he could not carry the spoon to his mouth — and at the funeral of Sir Ralph Abercromby these two respectable divines had nearly fallen to fisty-cuffs to decide who should have the honour of officiating, neither of them being sober at the time.

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Recruitment was undertaken with greater care, pay was increased and chaplains were made eligible for half-pay upon leaving the service. Staff chaplains also ensured that, as the Secretary of War put it: a certain number of Chaplains, adequate to the Duties of a Brigade, would at all times be in readiness, who might, as occasion required, be ordered to proceed on Foreign Service.

By there were only four staff chaplains serving with the Army, forcing the department to rely heavily on the services of non-commissioned garrison chaplains and officiating clergymen. Change did not come until the s when chaplaincy was invigorated by its foray, under Chaplain-General George Gleig, into the then fashionable arena of the moral and intellectual reform of the British soldier.

They soon proliferated across Britain and the empire. The situation was partially alleviated by the heroic efforts of Florence Nightingale and her intrepid nurses, although this did not prevent twelve chaplains six Anglican and six Roman Catholic from losing their lives during the conflict as a result of their work in the disease-ridden hospitals. Within months the Society was able to mobilise twelve chaplains.

Eventually 60 chaplains would deploy. New pay rates were linked to a reorganised system of ranking, a promotional structure based on seniority, and eventually a uniform. The pay and allowances of entry-level Fourth Class chaplains were increased to around twice the stipend of a curate, while First Class chaplains had an income comparable to the wealthiest livings in the Church of England. Two years later chaplains were provided with a black uniform, in addition to which all soldiers were required to salute chaplains as a compliment to their relative rank.

Rowan Strong observes that in terms of its military status, as measured by rank, pay and uniform, chaplaincy was now being accepted and valued as an integral part of military life and culture. Nevertheless, by the end of the century there was an apparent shift among many chaplains towards a more informal and populist style of pastoral ministry.

After the uniform was only allowed to be worn on active service and was replaced by khaki drill after the Boer War. Note the Maltese Cross on collar and rank insignia on epaulettes.

The Army of Occupation, December 1, 1918, to September 1, 1919, 90th Division

Although the Church of England was and remains the legally established church in England, there were official dispensations in to recognise Roman Catholic priests as officiating clergyman. This was primarily because Britain maintained Irish regiments whose members were predominantly Roman Catholics. Such official recognition was significant because it predated by sixteen years the Catholic Emancipation Act of which repealed centuries-old legal restrictions on Roman Catholics such as the right to serve as military officers.

By the Roman Catholic Church and Scottish Presbyterians were allowed to nominate their clergy for commissioning as Army chaplains. Jews joined the Department in Sensitive questions of church order and ritual divided high church and Anglo-Catholic Anglicans from low church and Evangelical Anglicans within chaplaincy and throughout the wider Army and Church.

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The period was also marked by a more general decline of the Anglican ascendancy in British national life. By way of contrast, an Anglican monopoly prevailed in the Royal Navy until the early years of the twentieth century. In , during the Second Afghan War, James William Adams became the first clergyman to be awarded the Victoria Cross after he rescued several members of the 9th Lancers who had dismounted into a water-filled ditch while under fire from approaching Afghan tribesmen. How Australian chaplains appropriated and refashioned this inheritance is the focus of the next chapter.

Sailing with the fleet was one Anglican clergyman, the Reverend Richard Johnson, who was expected to minister to the whole fleet of free settlers, convicts and a contingent of Marines. Bain assisted Johnson by taking worship services in Sydney and acted creditably as a magistrate on Norfolk Island.

The chaplain then went back to Sydney but sailed for England in December for health reasons. He appears to have resigned from Army chaplaincy in A total of 24 British infantry regiments and several smaller artillery and engineer units were stationed in the Australian colonies between and Throughout this period the territorial defence of the Australian colonies was the responsibility of the British Army. These were unofficial appointments and were not formally gazetted on Army lists.

These were volunteer Loyal Associations formed to suppress militant Irish convict rebellion. But there was no serious attempt to recruit and maintain a local Australian militia until after the Crimean War of —56 and the series of wars between Maori and pakeha during the s. Likewise, it was not until that chaplains were commissioned for a military force indigenous to Australia. In the same year the second Australian military chaplain was commissioned. More than 2, colonists volunteered to fight in but no Australian chaplains accompanied them.

General Charles Gordon had been killed by Mahdists in Khartoum just weeks earlier. The Anglican, Roman Catholic and Wesleyan churches made successful representations to the government to allow a chaplain to accompany the contingent. Rose embodied a muscular kind of Christianity in his Sydney parish which translated well to military life.

For the young men he conducted the choir, organised gym training, taught boxing and patronised a church rugby team. They took separate worship services and Rose conducted a Bible study class. Rose took both burial services and their names were inscribed by mates on modest mounds of stone. In the event the Australians saw little of the fighting—a few suffered gunshot wounds at Tamai—and the bulk of the contingent were back in Sydney by June.

The padres were kept busy visiting the sick and wounded in hospital, on board ship and in the hospital ship Ganges.


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Prominent at left of picture, Padre Collingridge kisses his sister-in-law in white and holds the hand of his nephew, the son of the artist. Note the symbolism of the chaplain holding the hand of a person rather than a weapon. Illustrated Sydney News, 4 July More than 16, Australians served in South Africa over the next two and a half years as part of an imperial force numbering , A total of Australians were either killed in action or died of wounds, illness or disease although casualty figures are not recorded for the thousands who served in South African irregular or imperial units.

More than Australians were wounded. The churches in particular fortified the contingent with their blessing. Most leaders, including those of the Jewish faith in Australia, supported the conflict and the deployed force. This was especially the case among men who were in extremis. Chaplains identified such grievously wounded men by the green tags which stretcher-bearers and medical officers pinned on their tunics. Methodist padre James Green recounted an oft-repeated scene: A gunner was brought to the hospital during the heat of battle by his comrades, who remained around whilst the doctor fixed the first temporary dressings.

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Go away now; come again. I want to talk to the padre. But when I heard the story of his life, I did not wonder that he was afraid to die. Edited by Bruce Gudmundsson. The Three Battles of Vitebsk, volume 1. Forthcoming from J. Memorial de la Bataille de France, volume 1: Du 8 au 21 Mai from Editions Heimdal is a detailed day-by-day, unit-by-unit chronology of the defense of France. Blitzed: Drugs in Nazi Germany.

Book review 19 February Rospond, Vincent W. The Polish Army in Here are the ones that caught our attention: Wynn, Stephen. While most Australians are aware of the defence of the northern approach to Port Moresby over the Kokoda Track, few are familiar with the earlier battle to defend the eastern approach through Milne Bay.

From Milne Bay, the 25th Battalion Militia went on to fight in Bougainville, clearing the Japanese from one of their last strongholds north of Australia.