This article records tradition as it has been passed down and reported. Its sources are not yet part of the atlas's verified catalogue.
Philip Jenkins's study of the First World War shows how thoroughly religious language soaked into a conflict modern memory treats as a purely secular, industrial catastrophe, with chaplains, preachers and national churches on every side casting the war as a holy struggle, a crusade, even an apocalyptic reckoning, language that shaped recruitment, morale and how the war's own participants made sense of its scale.
That framing matters for a war or conflict entry because it shows a conflict does not have to be fought explicitly over religious doctrine to carry a documented religious dimension worth recording, since a nominally secular, national war can still be understood, preached about and remembered by its own participants in explicitly religious terms.
A war or conflict entry therefore looks past a conflict's official, stated cause to ask what religious language its own participants actually used about it at the time, since a war fought for national or dynastic reasons can still leave a documented religious record worth recording in its own right, distinct from and alongside its political history. That same pattern recurs whenever a nominally national or dynastic conflict recorded here also carried genuine, documented religious meaning for the people who actually lived through it.