Hailing from the Keystone State’s rugged western counties; the Eleventh Pennsylvania Reserves was one of the Civil War’s most heavily engaged units. Of more than 2;100 regiments raised by the North; it suffered the eighth highest number of battle deaths; earning it the gruesome sobriquet "Bloody Eleventh." Three Years in the "Bloody Eleventh" tells the story of this often-overlooked element of the Army of the Potomac from before the war up through 1864. Drawing on letters; diaries; and archival documents; Joseph Gibbs writes of men such as Colonel Thomas Gallagher; who led his troops into battle smoking a cigar; and Samuel Jackson; who became the regiment’s commander following Gallagher’s promotion. He rediscovers the complexities of the men who commanded the brigades and divisions of which the Eleventh Reserves was a part—figures such as George Meade; John Reynolds; and Samuel Crawford. While Gibbs writes about the officers; he never loses sight of the men in the ranks who marched into places such as Gaines’ Mill; Miller’s Cornfield at Antietam; and the Wheatfield at Gettysburg. Nor does he forget the homes; wives; and children they left behind in western Pennsylvania. With its meticulous research and lucid prose; Three Years in the "Bloody Eleventh" provides both scholars and Civil War enthusiasts with an unprecedented look inside the trials and tribulations of one of the war’s most battle-tested units.
#1240696 in Books 2012-10-30Original language:EnglishPDF # 1 9.00 x .70 x 6.00l; .80 #File Name: 0268038961248 pages
Review
1 of 5 people found the following review helpful. Five StarsBy Anthony B. BradleyThis is wonderful introduction especially for those of us who are new to learning about the orthodox tradition.4 of 4 people found the following review helpful. Asbury Journal Book ReviewBy First Fruits PressThis Review was originally Published in the Asbury Journal 69:1 and was written by Nathan Crawford. http://place.asburyseminary.edu/asburyjournal/vol69/iss1/17/In his The Mystical as Political: Democracy and Non-Radical Orthodoxy; Aristotle Papanikolaou argues for a more positive attitude on the part of Christian theology in relation to liberalism and the liberal project. Papanikolaou wants to counter the critiques of liberalism put forward by those in the theological camps of Postliberalism (namely Stanley Hauerwas) and Radical Orthodoxy(namely John Milbank); while also critiquing those Eastern Orthodox theologians that have been critical of Western liberalism. Instead; Papanikolaou mines his own Eastern Orthodox tradition to put forward an understanding of the political through a theology of divine-human communion.The driving force behind The Mystical as Political is the doctrine of theosis. As Papanikolaou makes clear; this is a doctrine that is central to the Eastern Orthodox understanding of Christianity. However; he reorients the idea from becoming divine to the communion that takes place between the divine and human. With this in mind; he understands politics as the place that ensuresthe possibility of making a choice for divine-human communion to take place; as well as the choice to reject it. Interestingly; the political has to keep open the possibility of the non-church in order for the church to rightly complete its task of witnessing to the Kingdom of God. The community that is distinct from the church; though; is still created by God and so contains a good internal within itself. It is with this goodness that the church and Christian theology seeks to build connections; living out the aspects of thegood internal to the “secular†community. By working together on those things that both communities hold as good—like freedom of speech and religion; certain human rights; a commitment to democracy; etc.—the church and secular community can accomplish the work of both communities. This position that works from the divine-human communion means that Christian theology must engage in a nonviolent approach to all things; including the secular society. This nonviolence includes the threat and use of physicalviolence; along with violent rhetoric and intellectual violence (146).In making the argument that he does; Papanikolaou offers a distinctive critique of two major streams of Christian theology in the contemporary world: Postliberalism and Radical Orthodoxy. These two theological approaches have dominated much in the realm of political theology and Papanikolaou offers his position as a corrective. In regards to both; he posits the idea of the necessity for a secular world to exist so that divine-human communion can take place. Challenging the ontology of participation that Radical Orthodoxy utilizes; Papanikolaou talks of an ontological realism that acknowledges God as Creator of all things; but that also takes into account that there is that which is separate from God and the church. Against the work of the Postliberal school; Papanikolaou argues that theology cannot conflate the work of the church with the work of the secular world. While the two intertwine at times; they do have separate agendas and; in order for divine-human communion to take place; must stay separate. With these critiques; Papanikolaou can put forward a vision for the political as the place that gives the ability for divine-human communion to take place. From the divine-human communion that takes place in the church; the body of Christ can then begin to enter the political fray in a way that brings the secular into contact with the Kingdom of God. Through this interaction; the church can accomplish its mission of bringing the Kingdom of God to the whole world.Four aspects of The Mystical as Political strike me as noteworthy. First; the text is a major contribution to the ongoing discussion between Christian theology and the political arena; however; Papanikolaou makes a significant contribution by giving an Eastern Orthodox voice to the conversation. Second; Papanikolaou gives a theological critique and embrace of the liberal project; offering criticism where necessary while acknowledging the positives. Third; he develops a distinctively Eastern Orthodox perspectiveon divine-human communion (theosis) that brings the doctrine to a place of relevancy in the contemporary world. Fourth; for Methodist and Wesleyan theologians; Papanikolaou’s approach to divine-human communion presents a great deal of insight for our own understandings of sanctification and Christian perfection; most notably how it functions in a political context. In all; while an academic theologian writes The Mystical as Political; the text is lucid; clear; and will be a great help to many people who are struggling with the place of the Christian church in our contemporary world. Anyone that is familiar with church history; discussions of Christian theology; and semi-aware of the political climate of the West will find many valuable contributions.0 of 2 people found the following review helpful. Five StarsBy nickiGreat read. Very creative.
