For both the Union and Confederate soldiers, religion was the greatest sustainer of morale in the Civil War, and faith was a refuge in times of need. Guarding and guiding the spiritual well-being of the fighters, the army chaplain was a voice of hope and reason in an otherwise chaotic military existence. The clerics' duties did not end after Sunday prayers; rather, many ministers could be found performing daily regimental duties, and some even found their way onto fields of battle.

Darius Hubert (1823‒1893), a French-born Jesuit, made his home in Louisiana in the 1840s and served churches and schools in Grand Coteau, Baton Rouge, and New Orleans. In 1861, he pronounced a blessing at the Louisiana Secession Convention and became the first chaplain of any denomination appointed to Confederate service. Hubert served with the First Louisiana Infantry in Robert E. Lee’s Army of Northern Virginia for the entirety of the war, afterward returning to New Orleans, where he continued his ministry among veterans as a trusted pastor and comrade. One of just three full-time Catholic chaplains in Lee’s army, only Hubert returned permanently to the South after surrender. In postwar New Orleans, he was unanimously elected chaplain of the veterans of the eastern campaign and became well-known for his eloquent public prayers at memorial events, funerals of prominent figures such as Jefferson Davis, and dedications of Confederate monuments. In this first-ever biography of Hubert, Katherine Bentley Jeffrey offers a far-reaching account of his extraordinary life. Born in revolutionary France, Hubert entered the Society of Jesus as a young man and left his homeland with fellow Jesuits to join the New Orleans mission. In antebellum Louisiana, he interacted with slaves and free people of color, felt the effects of anti-Catholic and anti-Jesuit propaganda, experienced disputes and dysfunction with the trustees of his Baton Rouge church, and survived a near-fatal encounter with Know-Nothing vigilantism. As a chaplain with the Army of Northern Virginia, Hubert witnessed harrowing battles and their equally traumatic aftermath in surgeons’ tents and hospitals. After the war, he was a spiritual director, friend, mentor, and intermediary in the fractious and politically divided Crescent City, where he both honored Confederate memory and promoted reconciliation and social harmony. Hubert’s complicated and tumultuous life is notable both for its connection to the most compelling events of the era and its illumination of the complex and unexpected ways religion intersected with politics, war, and war’s repercussions.

As Jefferson Davis paraded through the streets of Montgomery, Alabama, to take the oath of office as the first president of the Confederate States of America, two men accompanied him in his open coach: Alexander Stephens -- the vice-president-elect -- and Basil Manly. A noted southern Baptist preacher, educator, and the most ardent secessionist of them all, Manly had been selected to serve as chaplain to the provisional Confederate Congress and opened the inaugural ceremonies with a prayer. For nearly thirty years, Manly had worked devotedly for the establishment of a southern nation, and in 1861, his sermons and public prayers before church and congress lent moral and religious legitimacy to the new Confederate government. In this, the first full biography of Manly, A. James Fuller analyzes the life and career of this working minister, illustrating the central role of religion in the formation of the Confederacy. Fuller argues that Manly brought together the various themes of the broader culture into his own conception of Christian gentility, including his actions as the official chaplain to the Confederate government. In Manly's eyes, the Confederacy was the incarnation of God's plan for the South. A planter, slaveholder, and staunch defender of the peculiar institution, he hoped to temper the brutality of bondage by promoting the Christian duties of masters as well as slaves. In practice he tried to reconcile the traditions of honor and evangelical virtue, the contradictions of white liberty and black slavery, the ideals of the individual and the need for community in matters both sacred and secular.

Here is the Civil War diary of Redemptorist priest Rev. James Sheeran, C. Ss. R., who was chaplain to the 14th Louisiana Regiment of the Confederacy. Irish-born Sheeran was one of only two Catholic chaplains commissioned for the Confederacy who kept a journal. From August 1, 1862 through April 24, 1865, the journal tells of all the major events of his life in abundant detail: on the battle field, in the hospitals, and among Catholics and Protestants whom he encountered in local towns, on the trains, and in the course of his ministrations. His ideological sympathies clearly rest with the Confederacy. The tone is forthright, even haughty, but captures in sure and steady fashion, both the personality of the man and the events to which he was a witness, especially the major battles. The journal is arguably the most unique narrative of the war written by a chaplain of any denomination and certainly is the most extensive.

Civil War Chaplains wondered whose side God was on, and if their ministries might be in vain. They saw, on both sides, God's Spirit at work. Was the Spirit divided, was God punishing both North and South for their sins, or was there some other explanation for this seemingly endless war?

“Students of the Civil War, Catholic history, and women’s history, among others, will welcome [Soldiers of the Cross] . . . Brilliantly edited.” —Randall M. Miller, co-editor of Religion and the American Civil War Shortly after the Civil War, an Irish Catholic journalist and war veteran named David Power Conyngham began compiling the stories of Catholic chaplains and nuns who served during the conflict. His manuscript, Soldiers of the Cross, is the fullest record written during the nineteenth century of the Catholic Church’s involvement in the Civil War, as it documents the service of fourteen chaplains and six female religious communities, representing both North and South. Many of Conyngham’s chapters contain new insights into the clergy during the war that are unavailable elsewhere, either during his time or ours, making the work invaluable to Catholic and Civil War historians. The introduction contains over a dozen letters written between 1868 and 1870 from high-ranking Confederate and Union officials, such as Confederate General Robert E. Lee, Union Surgeon General William Hammond, and Union General George B. McClellan, who praise the church’s services during the war. Chapters on Fathers William Corby and Peter P. Cooney, as well as the Sisters of the Holy Cross, cover subjects relatively well known to Catholic scholars, yet other chapters are based on personal letters and other important primary sources that have not been published prior to this book. Due to Conyngham’s untimely death, Soldiers of the Cross remained unpublished, hidden away in an archive for more than a century. Now annotated and edited so as to be readable and useful to scholars and modern readers, this long-awaited publication of Soldiers of the Cross is a fitting presentation of Conyngham’s last great work