History of Military Chaplaincy from the Early Modern Period to Contemporary Times

这项研究的目的是准备一部欧洲军事教士的历史。在改革者马丁·路德提出的“士兵是否也能被拯救”这个问题上，它使用了这本书作为起点。自天主教宇宙崩溃以来，早期的现代军事企业家和他们的雇佣兵团伙开始以自己的宗教派别服役。出现了三种教派：路德教派、改革宗教派和天主教教派。如果这些不同类型的教派和宗教隶属于不同类型的军事组织，问题就会出现。奥地利的多民族国家还在19世纪从东正教东南欧国家教堂引进了军事牧师，并引入了穆斯林牧民关怀。如今，上述所有基督教教派和伊斯兰教的成员都参与了对军事人员的田园关怀--但并不是在所有的欧洲国家。例如，德国(目前)不提供穆斯林田园关怀；在荷兰，对军事人员既有穆斯林田园关怀，也有世俗人文关怀。军事人员牧民辅导员按照国家规定纳入军事组织。他们以非常不同的方式与他们所代表的教会联系在一起。在法国，他们向军方领导报告，而德国选择了一种模式，即天主教和新教以及犹太军事牧师作为有限任用的公务员进入联邦国防军；然而，军事主教只与教会有联系，就礼仪而言，他与国防部长不相上下。有限任命公务员的地位旨在加强与授权教会或犹太人中央委员会的联系，并避免过多地参与军事组织。特别是由于他们不受军事领导的影响，联邦国防军的军事牧师将充当“了解平民生活的窗口”(Sigurd Rink)，并防止军人成为经常被描述为仇恨和暴力的内部逻辑和动态的受害者。宗教和军事是两种截然不同的功能关系，每一种关系都代表着一种特定的功能逻辑。一方面有超越性和个人良知，另一方面有必要时使用武力执法。基督教和犹太教的逻辑在当今和埃沙顿都是以人类和人民和平共处为导向的。

The objective of this study is the preparation of a history of military chaplaincy in Europe. It uses the tract on the question “Whether Soldiers, Too, Can Be Saved” by Reformer Martin Luther as starting point. Since the collapse of the Catholic cosmos the early modern military enterprisers and their bands of mercenaries started to serve with their own religious affiliations. Three types of denominations emerged: Lutheran, Reformed and Catholic. The question rises if these different types of denomination and religion are affiliated with different types of military organisation. The multi-ethnic state of Austria also introduced military chaplains from Orthodox Southeast European national churches and Muslim pastoral care in the course of the 19th century. These days, members of all above mentioned Christian denominations and of Islam are involved in pastoral care for military personnel – but not in all European countries. Germany, for instance, does not (yet) offer Muslim pastoral care; in the Netherlands, there is Muslim pastoral care as well as secular humanist care for military personnel. The pastoral counsellors for military personnel are integrated within the military organisation in accordance with national regulations. They are connected to the churches they represent in very different ways. In France, they report to the military leadership, whereas Germany chose a model, in which Catholic and Protestant as well as Jewish military chaplains are embedded in the Bundeswehr as civil servants on limited appointment; the military bishop, however, is only associated with the Church, and in terms of protocol he is equal to the Minister of Defence. The status of a civil servant on limited appointment is intended to strengthen the link to the delegating church or the Central Council of the Jews and to avoid too much involvement in the military organisation. Especially due to their freedom from military leadership, the military chaplains in the Bundeswehr are to act as “windows into civilian life” (Sigurd Rink) and to prevent service members from falling victim to the often-described internal logic and dynamic of hate and violence. Religion and the military are two very different functional relationships, each of which represents a specific functional logic. On the one hand, there are transcendence and individual conscience, and on the other hand there is the enforcement of law with military force, if necessary. The logics of Christianity and Judaism are oriented towards peaceful coexistence of human beings and peoples in the present time and in Eschaton.