The Prophetic Times, (eds. Seiss, Newton, Duffield, et al.) Philadelphia, PA Vol. II "Signs of the Times," Thomas M. Martin, July, 1864, no. 7. Confusion in religion is a sure sign of the second Advent. "God grant that my country be preserved one independent united country, but I Love God more." Only in the personal reign of Christ will peace and unity be found. Ours is a man- worshipping nation. "Religion in the United States," by B., December, 1864, no. 12. Number of professing Christians is going down--return to heathenism--Anti- Christ will look like the Restorer of Christianity--beware! Civil War didn't rate as an important issue: Napoleon III's possible status as the Anti-Christ merits several articles, but politics in America are only mentioned as part of apocalyptic and prophetic speculations. Perhaps this is because the Civil War didn't really fit into their scheme of Biblical Prophecy. BAPTISTS Christian Watchman and Reflector (J.H. Duncan) Boston, MA, Baptist Vol. XLV "Men of Our Times," Mrs. Harriet Beecher Stowe, Thursday, January 1, 1864, no. 1, p 1 The Civil War is "THE war for the rights of the working classes of mankind as against the usurpation of privileged aristocracies. You can make nothing else of it." Abraham Lincoln is "a man of the working classes" (hagiographical biography) Strong like "a wire cable" not like a stone that cannot bend. Compared to Moses. "from henceforth, nations shall rise up and call him blessed." Minutes of the Philadelphia Baptist Association () 1861, Committee on the State of the Country, p19: The rebellion has unlawfully seized property and usurped constitutional powers and made war on the United States. It is necessary for Christians to avoid "complicity with traitors" and must work solely for the preservation of the National Government. Reasons: 1). the US government was the first to give religious freedom to Baptists; 2). this is a war of defense, brought upon us by the sin of human slavery--and we pray for the last vestige of this to banished from our land. Unanimously adopted and sent to the President of the United States. "Circular Letter: The Effect of our National Troubles on the Kingdom of Christ," by John H. Castle, p25: Avoids "political aspects." 1). We are in danger of losing our spirituality-- Christians are forgetting the covenant obligations of keeping the Sabbath, and they are reading the secular press on the Lord's Day. 2). We are in danger of our human passions taking control. We must seek to be merciful, and maintain our churches in their work. 1862, Committee on the State of the Country, p16: We rejoice in the promised Emancipation; we refuse to compromise in the war; and we pledge to fight to the end. "Circular Letter: The Teachings of the Holy Spirit," by George W. Anderson, p24: Submission to government enjoined, but always remember your first allegiance--never sink into a party. The brotherhood of man elevates the negro--have mercy on him and consider his case. 1863, Committee on the State of the Country, p20: The Institution of slavery is "an ulcer in the body politic." God has blessed our military. The Constitution is well adapted to a free society alone. "Circular Letter: The Bible in its Relation to the Poor and Oppressed," by James B. Simmons, p27: We must side with the oppressed. Christ's teaching condemns slavery (not explicitly, but Christ never preached against crucifixion either!) God never originated oppression, but regulated and tempered it, till he regulated it out of existence through the early Church. 1864, Committee on the State of the Country, p22: The brutality of American slavery has "few parallels in the history of the world." "No permanent peace, no lasting Union, and no public safety can be expected while slavery exists." "One of the foulest stains" ever. No revocation of the Emancipation Proclamation is permissible. "Circular Letter: The Future Triumph of Christ's Kingdom," by F.T. Cailhopper, p29: Exhortation to the millennium when nations will "be conducted on Christian principles." "These cruel men, defying God and despising man, have covenanted in a covenant of blood, to keep down forever Christ's poor and suffering ones in the very lowest dregs of hopeless despair." p32. Hard steady work must be done before Christ's kingdom can triumph. We must hasten that day and trust that his will shall be done. 1865, Committee on the State of the Country: Gratitude and thanksgiving--those who are still unrepentant toward the government should be viewed with the marked though kind reprobation of all good men. 1866, Committee on the State of the Country, p27: Resolved: 2) "our estimate of the guilt of those who incited or aided the late terrible rebellion, has suffered no change," therefore, "seek by repentance the forgiveness of Almighty God." 3) "Any attempt to conciliate southern churches or southern societies, by ignoring the crimes of the rebellion...must result when most successful, in a union without strength, a religion without principle, and a church without Christ." 4) "We will cherish no revengeful feelings" but pray for God's mercy "upon those whose hands are red with the richest blood that ever flowed for Freedom or a Father-land." [No revengeful feelings here!] CONGREGATIONALISTS The Congregational Quarterly (Joseph Clark (1860-61), Henry Dexter, Alonzo Quint, and Isaac Langworthy, eds.), Boston and New York Vol. II No. 5, January 1860 "A Lesson from the Past: How Slavery was Abolished in Massachusetts," Joseph Clark, p42. Typical New England abhorrence of slavery. Vol. IV No. , July 1862 "The Rebellion to Be Tributary to Congregationalism," Lyman Whiting, p291. The Congregational Church will benefit most from the dissolution of slavery, because it is "the most purely opposed and antagonistic, and outraged by the accursed principles of oppression." Republican principles are founded on Congregational polity. "This insane, diabolical rebellion will carry down to the pit of its terrible ruin the accursed oppression it came up to fasten on the world, and the freed land shall pay its tribute to the Congregationalism under which has grown the liberty which shall chase the curse of slavery from every refuge among mankind." 293. No. 6, October 1862 "A Fraternal Address to the Congregational Union of England and Wales," Joseph Thompson, et al., p369. We have denounced slavery for 50 years--resolution of 1852 at Albany to bring to pass a "speedy abolition of that stupendous wrong." All our ministers are bound to this. Vol. V No. 1, January 1863 "Popular Government and Slavery," Rev. P. Burt of MN, p46. "All men are created equal," that is, "have equal rights to be men, and make the most of themselves." "Voluntary labor...is the life of the republic." 47. Slavery subverts the popular government, because: 1). "It takes away the right to be men from those who possess the attributes of man." 2). "It deprives the laboring class of the rights of citizenship." 3). "It dooms the laboring class to ignorance, and takes away the incentives to improvement in the arts of civilized life." 48 4). "It destroys the moral integrity that must exist in the masses of a republic, as a check upon the rulers." 49 5). "It renders a yeomanry, a class of freeholders, distinct from rulers on one hand, and from abject slaves on the other, impossible. [All points supported by Greek and Roman examples and arguments.] Therefore: 1). "Slavery has no rights whatsoever." 51 2). "The just and short method of suppressing the present rebellion is, to annihilate slavery." 3). "That our career, as a republic, will end, at no distant day, if we insist upon maintaining slavery." 4). "That if we do not embrace the opportunity that heaven gives us for the purification of our republic, heaven will visit the republic for its pride and oppression, and speed it to irretrievable ruin."52 If we what is right, "so shall divine power come down into the nation; bleeding, groaning, and travailing for Regeneration." No. 4, October 1863 "A Fraternal Address to the Members of the American Congregational Union," Robert Spence, et al., Congregational Union of Scotland, p304. Support and encouragement in the Abolitionist cause. Vol. VII No. 1, January 1865 "Hints upon the Work of Our Churches, as Affected by the Present State of the Country," A.H. Quint, Encourages the churches to persevere. Warns that universal and free amnesty and forgiveness without safeguards is dangerous, both in the State and in the Churches. Nos. 2+3, July and October 1865 "Official Record of the National Council at Boston, June 1865," p238. Opening sermon pp252-3, deals with how slavery hindered Congregationalism in the South. Evangelization in the West and South, p293: Half our territory and Christian institutions have been ravaged by the war and corrupted by slavery--left in moral desolation. The Key to the South is the 4 millions "now emerging from slavery into manhood, and the light and liberty of the sons of God."298. What a field! New England ideas are "utterly incompatible with the continued existence of slavery [and therefore utterly inconsistent with the whole mindset of Southern society, which created all those problems referred to in the AQCR, April, 1866]. Resolutions on the State of the Country, pp361-63: 1). Horror at the assassination of Lincoln 2). Regards the rebellion against our benevolent government as "a crime transcending the enormity of treason recorded in the history of other countries." A crime against "human nature itself." 362. 3). Justice (and the wrath of God) be meted out upon those guilty of heinous war crimes. 4). The civil War was God's judgment upon Slavery and the nation's complicity in that sin. 5). Deal gently with the slaves, granting them all the privileges of citizens. 6). Praises loyal Southerners and "the heroic devotion and self-sacrifice of the loyal women of the country...as examples of moral beauty and sublimity unsurpassed in human story." 365 "enthusiastically adopted" The Home Missionary, (The American Home Missionary Society) New York, NY Vol XXXIV (1861)-XXXVII (1865) "Lessons of the War," E. Brown (of Wisconsin), October, 1861, Vol. XXXIV, p146-7 People are interested in the "doctrine of retribution," as a "benevolent provision" (not tyranny), these days, not just the fatherly love of God. They want strong preaching on the "application of the Law of God in political action." Even those who used to condemn it are now most vocal for it. Many stories of the difficulties of missionaries--especially in the border states. DISCIPLES OF CHRIST The Millennial Harbinger (eds. Alexander Campbell, W.K. Pendleton, A.W. Campbell, and Isaac Errett) (1865--W.K. Pendleton and C.L. Loos) Bethany, VA (later West Virginia). "Devoted to Primitive Christianity." Vol. IV No. 1, January 1861 "Signs of the Times," Bro. Campbell, p41. Jesus is now our only absolute and ruling sovereign. Schism and secession will be paid for. "We have pledged ourselves to the Union," but even more to the Star of Bethlehem. [Apocalyptic closing to the article]. No. 6, June 1861 "The Spirit of War," A.W. Campbell, p338. The spirit of war is a rebellious spirit. We must submit to the secular government, but remember that ours is a kingdom that cannot be shaken. "Wars and Rumors of Wars," Alexander Campbell, p344. Christian nations ought to settle for arbitration--not uncivilized wars. Diatribe on the inconsistency of Christianity and war. No. 7, July 1861 "A Plea for Peace," W.K. Pendleton, p405. "Very few are found pleading for peace. The rage for shedding human blood is running madly through the land." The Christian cannot love war, nor encourage it. Graphic commentary on the realities of war--it is a "horribly wicked business." The Christian man will hesitate long before volunteering for war. "Our National Troubles," Alexander Campbell, p412. Response to an inquiry concerning the relation of prophecy to the Civil War. Our prosperity needed to be challenged so that we not become complacent. No. 10, October 1861 "Should Christians Go to War?" Several articles on the issue, p583ff. A circular from Preachers in Missouri, from the Christian Review of Cincinnati: We cannot bear arms in this fratricidal war. We must restore the ancient practice of utter refusal to do military service. "The War Question," by B.W. Johnson: Sometimes war is necessary. The Church, however, "has no part in any civil matters," and cannot be divided over this war, because it has "nothing to say about." "A Letter from Elder Jacob Greath," (a Southerner): No preaching politics, and no Christians should go to war. "I should like to hear a cry for peace from the North as well as from the South. There must be some Christians in the North." (590) "What is the Duty of Christians in the Present War?" P. Galley, p593. From the teaching of Scripture, Christians must "have nothing to do with the world," but as citizens of the world, if Caesar demands military service, we must go. We must seek the speedy end of the war. No. 11, November 1861 "Ought Christians Go to War?" Justus, p654. For conscience sake, yes--we are obliged to submit to lawful authority and "bear the sword in defense of civil government." ------> A few scattered articles from 1862-65, but nothing major until: Vol. VIII No. 5, May 1865 "The Death of the President," W.K. Pendleton, p230. standard regret and tribute. No. 11, November 1965 "The Missouri Loyalty Oath," W.K. Pendleton, p465. Apology of A. Proctor for refusing to take the oath [all ministers on pain of imprisonment, had to take the oath]. My authority is from God. WK Pendleton's commentary: This oath violates the very nature of Christianity and the ministry. No. 12, December 1865 "The Missouri Oath: A. Proctor, et al," O.A. Burgess, p537. The civil government has the right to regulate religious freedom. This view [of Proctor's] is trying to hide past hostility, or even treason, against the government. The oath simply ensures that all preachers have been loyal both in word and in deed. Let the traitors go, "good and loyal men will fill their place." 539. Proctor says he's been loyal, why not say it to a judge? p540--critique of Pendleton: both he and Proctor advise men to disregard the civil authority. This is wrong. All this is based on the assumption that the test oath violates freedom of religion. It simply says who may preach. Anyone can worship, loyal or disloyal. [Assumes that Southern preachers are traitors, and should be treated as such] 541. Admits that 1776 and 1861 are equal. Christians are not to participate in revolutions, but are to submit to the lawful authority in all cases (538+542). Refuses to entertain notion of a Church split, North and South--Church unity must be maintained. Pendleton responds: The government must never be allowed to determine who may or may not preach. Preach. If necessary, suffer, but don't resist. The Bible and my conscience has convinced me of this. Vol. XXXVII No. 1, January 1866 "The Missouri Oath Once More," John Shackleford, p 34 I agree with Pendleton, the law is unjust, but the preacher who can take the oath conscientiously should. There is no denial of Christ involved. If he cannot take the oath let him leave, or suffer. I disagree with Bro. Burgess: Christians can partake in revolution, in some instances. Pendleton responds: some test oaths may be legitimate, but not this one, because it weeds out existing ministers for political reasons. GERMAN REFORMED The Mercersburg Review (Henry Harbaugh) Philadelphia, PA Vol. XIV No. 1, January 1867 VI. "Christian Patriotism," Moses Kieffer, Tiflin Ohio, p121 Not slavery or Abolition, but "the whole evil came from the absence of a holy Christian Patriotism."131 Love of country must be greater than one's love of slavery, political opinions, property, or honor. He who would love "even his own life more than country, is not a Christian patriot." Patriotism is the religion of liberty...[but] it is not radical...; it would overcome all sin and evil, with spiritual and moral weapons."131 "It is the harmony of the individual will and practice with the law of God as revealed in the form of national government."131 "The flag of our national union can only continue to wave triumphantly over our widely extended country, provided its staff be supported and held erect by the hallowed presence of that stronger staff, which bears the blood-stained banner of the cross of Christ."133 LUTHERAN The Evangelical Quarterly Review (ed. M.L. Stoever--& W.M. Reynolds from 1861-2) Gettysburg, PA Evangelical Lutheran Synod Vol. XIII No. 49, July 1861 VIII. "Our National Crisis," editorial, p134. Hodge and Breckinridge vs. Thornwell and Palmer in the Old School; and Joseph A. Seiss is trying to show that "the close of the present order" is at hand. We agree that there is a calamity in the making, but not the close of the present order. Rather, these trials will bring "a higher civilization, greater personal and political virtue, and a purer and more practical Christianity. God punishes nations, but then shows mercy to the penitent, as seen in Israel's history. Our nation has the finest Constitution, religious liberty, and the best foundation for national unity: "We the people," not the states. Slavery can fade from the South, even as it did from the North. The South is the aggressor, the North is the victim. Proof of "a purer and more practical Christianity": the great uprising of the North to go to war for her country. Treason, rebellion and slavery must be put down. The result will be a more truly Christian nation. No. 51, January 1862 I. "The Institution of Slavery among the Ancient Hebrews, according to the Bible and the Talmud," by M. Mielziner translated by H. Schmidt, p 311. See the American Theological Review, edited by Henry Boynton Smith where it was also reprinted, April 1861. Vol. XIV No. 53, October 1862 V. "Our General Synod," M.L. Stover, p97. State of the Country: wicked rebellion, unjustifiable, unnatural, inhuman, oppressive, and destructive to morality and religion. We pray for the President and the army and navy--War is a judgment of God--We totally support a system of Constitutional Emancipation [was debated over the issue of whether the Church should speak to political issues]. All at the Synod saw slavery as the cause of the problem, some were moderate and opposed speaking on Political issues, others were radical and opposed paying money for humans, as Lincoln's proposal suggests. The Resolutions were Adopted and presented to Lincoln. Deep disapprobation of ministers and District Synods who have cooperated with treason and insurrection. No. 54, January 1863 VI. "Christianity and Politics," Dr. Harless, Translated by G.A. Wenzel, p243. Christianity is not the foundation of political wisdom, but Christians who are politically wise should be free to speak--or even preach politically. Give God the glory but don't assume that God has given you the right answer simply because you're a Christian. No. 56, July 1863 VI. "The Universal Fatherhood of God and the Universal Brotherhood of Man, God's Argument against Oppression," M.L. Stover, p578. The Universal Fatherhood of all: 1) Creator of All; 2) The Image of God; 3) God declares himself to be the father, and in some sense, the Mother, of the whole race--We are to ask him for all things. The Universal Brotherhood of Man: 1) since we all have one Father, we are all brothers; 2) All partake of one and the same nature of the heavenly father; 3) As God loves all, so must we. "The doctrine of the equal and inalienable rights of man is not a dogma of levelling and atheistic philosophy, but a law of nature and a law of God." 591. Know yourself and you will not wrong another. Slavery robs a man of his humanity and makes him a thing--the only way to explain its continued existence is that the slaveholders have already lost their humanity--else they would see this. We have ignored the negro for too long--we too are guilty of allowing and supporting oppression. Even Northerners are saying that they care not for blacks but only for whites. Christians "will annihilate utterly and forever that monstrous evil, that sin against God, and crime against humanity, which has been the root of the rebellion and the cause of all our calamities." 599 Vol. XV No. 58, April 1864 V. "The Battle of Gettysburg," M. Jacobs, p225. historical account in detail. No. 59, July 1864 IV. "Our General Synod," M.L. Stover, p390. State of the Country: We reaffirm the statements of the last two years-- gratitude to God for victories--confession of sin, supplication for mercy-- "unqualified condemnation" of slavery. p396-7 State of the Church: The effect of the war has led young men away from piety and morals--and has killed off others. p400ff No. 60, October 1864 X. "Responsibilities of the American Citizen," George C. Maund, Glorious privilege--requires patriotism and love of country. Vol. XVI No. 62, April 1865 V. "The Hand of God in the War," F.W. Conrad Liberty and slavery are opposites--could not live together--God led us to war and has given us the victory and will propel us to new heights. VI. "Politics and the Pulpit," Henry Ziegler, p245. God has connected the two--requires minister to speak (as the prophets of the OT did), and test politics by the scriptures, resulting in: 1) purer politics, 2) the fuller sanctifying power of Christianity, 3) but it will happen when the gospel will regulate politics. VII. "The United States Christian Commission," M.L. Stover, p258. History and commendation of the organization. No. 63, July 1865 IV. "Ministers of the Gospel, The Moral Watchmen of the Nation," F.W. Conrad, p366. God founds and rules nations, and ministers are his watchmen to warn the people. Great questions must be addressed by them to lead the people aright. They must stay away from parties, but declare the whole counsel of God. Only atheism and infidelity says that Religion has nothing to do with politics. V. "'Know Thyself' Personally and Nationally Considered," Edw. McPherson, p393. VI. "Abraham Lincoln," M.L. Stover, p404. Emancipation Proclamation was the great triumph of his life and administration. He was selected by Providence for this task. Hagiographical details of his life. His crowning excellence was his religious feeling--reverence for the Word of God, and seeing Christ as the savior of sinners. Nations will rise up and call him blessed. METHODIST Journal of the General Conference of the Methodist Episcopal Church 1864, I. p147: Committee of five to present to the President of the United States assurances "that we are with him heart and soul in the present struggle for human rights and free institutions." II. p378: Sympathy for Lincoln. 379: "thousands of her [ME church] members...have rushed to arms to maintain the cause of God and humanity." This scourge is a result of treason against "the best of human governments, and sin against God." We pray for the suppression of the rebellion. Our national sorrows stem from a "forgetfulness of God and oppression of our fellow-man." "We honor you [Lincoln] for your proclamations of liberty..." III. p380: Lincoln responds: The Methodist Episcopalians have sent more soldiers, nurses and prayers for the country than any other denomination. IV. p380 Causes of the War: The Constitution as a godless document--"a new theory of government." God is not recognized as the "source of all civil authority" nor "his Word as the foundation of law," but rather it declared the will of the people "as the source of power." Therefore, slavery was allowed, even though it is contrary and offensive to God. Slaveholding is opposed to human equality. Resolutions: 1). We pray for the Government, Army and Navy; 2). The duty of Government is to prosecute this war to the subjection of the rebellion; 3). Our calamities are from forgetfulness of God, and slavery, and will continue until we honor God in all things; 4). We will seek to change the Constitution to recognize God and his Word as the foundation of all civil law; 5) Slavery is abhorrent to holy religion, humanity, and civilization--we favor a Constitutional Amendment to eradicate it; 6). we pledge our support to the freedmen. P375. Report on Slavery: (adopted 207-9) Excludes all slaveholders from the communion of the Church. (minority report allows for "reasons purely humane," but was soundly thrashed.) NONDENOMINATIONAL The Theological and Literary Journal (ed., David Lord) New York Vol. XIII No. 52, April 1861 IX. "The Lessons Taught by the Late Extraordinary Political Events, and the Catastrophes to which they are Tending," (probably Lord), p659. The South as the villain "suddenly" springing a plot long forming. Great calamities are judgments of God for national sins. Our national boast is that every man has the intelligence and virtue to vote, and from such a vote, a dignified and virtuous government will result. "This estimate, however, of his intelligence and virtue has no foundation in fact, and no color of support in history." 662 Man is so hopelessly fallen that given the freedom of this country, he will make a wreck of it. The doctrine of man on which the free institutions of this country are built is utterly flawed, and is contrary to Scripture and the doctrines of salvation. Our country was founded on a lie--we are now paying for it. This strife also confutes the idea that America is destined to convert the world. We must renounce this error [postmillenialism]. It is the Holy Spirit who converts men, no man. It is not the world who will be converted, but the elect; a remnant of Gentiles, not all. Only half of Americans attend public worship--and you expect to win the world?! If their task is to convert the world, why has the nation and the Churches rushed to bloodshed? The worldliness of the nation demonstrates the falsity of postmillenialism. Even if hostilities are quickly resolved, the underlying passions and hatred will not disappear, but will rise again in even worse form.. The interpretation of Revelation is to be literally fulfilled with the Roman Catholic Church as Babylon, Britain as one of the 10 kingdoms. The days are drawing near. X. "The Study of the Prophetic Scriptures specially a Duty at the Present Time," anon. (Lord?), p680. The 1860s probably the decade of the apocalypse--almost certainly within this generation. NEW SCHOOL PRESBYTERIAN Minutes of the GA of the PCUSA (NS), New York (New School Presbyterian, North) See photocopies, 1861-1866. GA of 1865 also has some discussion of treason in the Church: p14-15, loyal ministers allowed to reform the Synod of TN and various Presbyteries on the condition that no disloyal man is allowed to preach. p19-20, overture on treason by ministers, requesting the GA's testimony. Response: this case of treason, an unprovoked treason for the sake of "the iniquitous system of human bondage" is a treason "involving criminality in its most appalling form." It requires punishment. Ministers who supported this rebellion can be viewed only as "most grievous sinners against the God of heaven." "Satisfactory evidence" of repentance is necessary for such to be readmitted. This is left up to the presbyteries, who should show their "most undoubted condemnation of the treason...[a] sin as of the deepest dye." The rest of the GA of '65 is photocopied. The American Theological Review (ed. Henry Boynton Smith), New York & Boston (New School Presbyterian) Vol. III No. 10, April 1861 II. "Slavery Among the Ancient Hebrews from Biblical and Talmudic Sources," Dr. M. Mielziner of Copenhagen, pt. 1, p232. A higher moral spirit led to a kinder system than elsewhere in the ancient world. The Mosaic legislation is opposed to slavery in its "inmost spirit," but to abolish it would have imperiled the "domestic constitution." It was more productive than imprisonment and sos was used as punishment for crime. The Mosaic legislation prepares the way for the abolition of slavery. Detailed exegesis--argues the point that "the general spirit" of the Mosaic legislation was against slavery--based on the high dignity of man as the image of God, the emphasis on high justice and tender pity especially toward the unfortunate, and the experience of suffering in Egypt. Slavery is degrading, and the Mosaic law prepares the way for its removal. [Basic Enlightenment view of rights] Jeremiah 34:8 proclaims abolition. Only foreign slaves could be held from then on. No. 11, July 1861 I. "Slavery Among the Ancient Hebrews from Biblical and Talmudic Sources," Dr. M. Mielziner of Copenhagen, pt. 2, Foreign slaves were held as property, but had "certain natural human rights, which even the master could not impair without being punished for it." Detailed exegesis. No. 12, October 1861 V. "The Moral Aspects of the Present Struggle," H.B. Smith, p710. The "magnitude of its proportions and momentous character of its issues [are] unsurpassed in the history of Christendom." p710. "It is the life and death struggle of a mighty nation." p711. How did we get here? Solely due to the "ever-restless, arrogant, and aspiring leaders of Southern opinion and policy." They controlled the country to the disadvantage of the North. "The North as a body has always been firmly loyal to the American Union." You cannot find the roots of this conflict in differences of interest, race, political or religious institutions, but "the root and mother of this whole difficulty...is SLAVERY. It has developed traits of character in the Southern population, which alone could not have made such a result possible." [footnotes De Tocqueville] 716. It has become the ruling interest of the South. We regard Southerns highly. "We believe few Northern men or women would have half the patience with them [blacks], or bestow upon them half the self-sacrificing attentions, sick or well..." as Southerners do. 719. We do not demand its immediate and unconditional abolition, but leave the details to the Southerners, who know better how to do it. Still, "the North is not...to be blamed for entertaining and expressing a deep seated and irreconcilable aversion to the system of slavery. That aversion has been ingrained..." The South too, once held an aversion to slavery, and in the 1830s KY and VA nearly emancipated slaves. The South claims new light--we are unconvinced. Reviews Southern defence of secession. The declaration of peaceful secession was a fiction. The leaders knew it would lead to blood, due to "the secret machinations of a band of sworn desperadoes distributed through the country, the complicity of members of two successive Presidential Cabinets, who had destroyed the defenses of the country or transferred them to the custody or within reach of the seizure of the leaders of the rebellion, the distribution in all the offices of the government of men know to sympathize with the intended movement, and already prepared by accepting the pestilent heresy of secession to absolve themselves from the obligations of their sacred oaths, the thorough organization of the whole conspiracy and the maturity of their plans, seemed to make them sure of securing their victim." 728-9. Quickly, "an armed resisted was prepared, and armed aggression on the property and fortifications of the United States initiated the measure of WAR." The Southern aim was utter dissolution of the Union, not just freedom. They've invited the West, and even New York to join them. The taking of Fort Sumter declared war, and finally the North decided to take action. War or ruin were the options. We do not inquire what will become of slavery--if it dies, "it will be its own fault." 733 Vol. IV No. 15, July 1862 V. "British Sympathy with America," H.B. Smith, p487. Review of British commentary on America, especially "The American Republic: Resurrection through Dissolution," in the North British Review, no. LXXXI, Feb., 1862. Even if the right of secession be granted, the South "took forcible possession of forts, public buildings, and lands owned by the United States." etc. This is "open and flagrant insurrection" for the sake of slavery. Now the British government, press, and religious press suddenly pour contempt upon the US: "stupid prejudice and obstinate ignorance." They vilify us, believing anything the South says about us--hardly a position of neutrality! Brits think that "English supremacy is for the greatest good of mankind." Mr. Gladstone speaks against slavery, but then "says he has 'no faith in the propagation of free institutions at the point of the sword." But this conflict began when the South attempted to propagate slavery with the sword. Britain is trying to be neutral in a moral issue. It therefore has sided with evil. We are "amazed at England's indifference, if not apostasy, to the moral bearings of this conflict." 505. No great statesman or clergyman in England or Scotland support us, only Arthur, Bright, and Mill strongly support us, of any men of note. Lists the sentiments of various major British journals: p509 London Review: ed. Rev. William Arthur and the Wesleyan magazine alone supports the Union. Standard: Dr. Campbell snubs American divines, saying he understands our affairs better than we do. p510 British Quarterly Review: Dr. Vaughan (Independents/Nonconformity) has no faith in a colossal Union, perhaps more divisions would promote international harmony and civilization (January 1862, p236). Christian Observer: "Unmingled pleasure" in secession. The North invaded the South, causing the war. Both sides are equally insincere and guilty. National Review: this organ of liberal Christianity, strongly anti-slavery, says in July'61 and April '62, that the US is "greedy, grasping and overbearing" and cannot sympathize with either side, but the disruption is good. p511 Westminster Review: Very impartial but leans toward divided republic. Christian Remembrancer: High Church--Jan'62 p234, supports Confederacy, since slavery could not be the only reason for secession. Blackwood's Magazine: April'62, uses "rascaldom" and democracy as synonyms. Wants to keep the Union apart. p512 Edinburgh Review: against the Union Quarterly Review: Jan'62, "On the American Crisis," deplores the war, but doesn't like the Union either. There is enough room for 2 or 3 republics. The North is seeking "undisguisedly for empire," exhorts European governments to quickly recognize CSA. p515: 1) slavery is not the cause of the war; 2) secession is justifiable; 3) no hope in restoring the Union. We'll show them: Republicanism has shown itself to be the best form of Government in a crisis. North British Review: Free Church of Scotland, February, 1862 inveighs against North. "Unqualified abuse of our people, government, and institutions." 517. Nine months previous they decried secession, now they attack us! 518 NBR--we see no grounds for continuance of the Union, dissolution good for humanity 519 HBS--Every man of the CSA "is a perjured traitor and conspirator against a government that never injured or oppressed any one of them" and you say they are laboring for freedom and humanity? "Expatriation or virtual extinction of the leaders" is the best service to humanity we can think of. 520 NBR--thinks the plain truth will startle us 520 HBS--You're deluded dupes--they have violated free speech and civil rights, murdered or expatriated the opposition, and created a reign of terror. NBR--The right of secession is obvious, ignores slavery as a cause of secession, claims the US has been negligent in good government and a moral wreck among nations- -caused by grandiose and colossal Union. Breakup will ameliorate the condition of slaves, if not lead to abolition. Continuance of Union was harmful to slaves. Secession is just, and oaths are not binding in such a case, because the political creed of the US is "the right of every man to live under any government he pleases, to make his won laws and choose his own rulers. HBS--Not fair--our Constitution doesn't say that. The Southern politicians were sworn to defend it, they perjured themselves. We concede the "right of revolution against an intolerable an oppressive government," but not secession, which allows a sovereign state to throw off the Constitution virtually at their pleasure. This our constitution does not allow. "Even if our government be called a compact, none of the parties have a right to break it except with the consent of the rest." The US, however, is not a compact, but a Union. "It is fighting against secession and slavery for the sake of good government and equal laws for all coming time." NBR--Slavery was not the impelling cause, but rather the North's threatening the South's institutions--tariff and free- trade issues. HBS--If it be the death of slavery or of the Union, it will not be the Union that fall. All other reasons resolve into the fact that slavery is the only basis for a separate Southern Republic. Slavery "is based on the anti-republican idea of the essential inequality of races. It creates a domineering class interest..." 525. Might over right. Slavery has degraded Southern Christian morals and principles--also British morals and ethics as well. Norther states, freed from slavery "grew apace in numbers, wealth, and power...[with] free laws, free speech, free labor, equal rights, and popular education." "Buchanan's treacherous administration" prepared the South for disunion p527. England fastened this system upon us, then fed it, and now defends its propagators, even while castigating it as a moral evil. Even the South admits that slavery is at the heart of the issue. NBR--The North has degenerated in morals and character faster than any nation ever: "a reproach to mankind." The North has "neither social nor mental freedom," no "real individual liberty of thought and speech." Citizens are "overawed and menaced by the intolerant and despotic majority." Mob rule and social tyranny have taken over. The condition of the majority is that of "mingled ignorance and insolence." America is the "land of retrogression and degeneracy." Proof: universal suffrage, elective judges, rotation in office, rowdies controlling all elections, no decent men in Congress, no great man can become President, 10 states have repudiated the Union, brutality by governing classes, mob violence, etc., p532. HBS--Gross misrepresentation. We're not perfect, but "our evils are not to be ascribed to our Union, nor to our democracy; [but are]...the excrescences of our intense vitality, the rank luxuriance of our prodigious growth." 534. The worst comes from new immigrants! Besides, we're better than YOU! In everything except slavery, the people of the US have one national life. To give it up is national suicide. We are trying to save the Save from barbarism and despotism. 544. Northern armies are free from revengeful motives, but carefully protect Southern property. England may have lost the belief in freedom, America has not. We will continue to fight for it. VI. "The Presbyterian General Assemblies," H.B. Smith, p553. New School: The separation of the American Home Missionary Society from the PCUSA has begun. The New School has sent a higher proportion of chaplains to the army than any other denomination. Old School: No real difference between Spring and Breckinridge's resolutions. "The only real question, after all, is this, whether the Assembly has the right to declare that all citizens of the United States are bound to be loyal to the General Government, and that if they are not loyal, it is a sin against God. Dr. Stuart Robinson is quite right in saying that this is the real point; and he is quite consistent, though very wrong and perverse, in taking the ground that the Assembly is bound to say and do nothing." It is an error to call Erastian those "who assert that the Church is bound to profess its loyalty." "We hope to see our brethren of the Old School as explicit on the sinfulness of the slave system as the now are on the crime of treason." p570. Synod of South Carolina: Ministers and elders of the Synod, not as a Church of Jesus Christ, but as private citizens, declare allegiance to the CSA. This is ridiculous. Reformed Presbyterian Synod congratulated Congress on abolishing slavery in Washington D.C. American Baptist Missionary Union: The "institution of slavery" is the principle cause of the rebellion. Lasting peace requires abolition. No. 16, October 1862 VI. "The National Crisis," George L. Prentiss, (Address to Phi Beta Kappa in Dartmouth College, NH, July 30, 1862) , p687. Two forms of speech needed: prayer to God and patriotism to man. [Rhetorical and passionate speech with much imagery and historical allusion--not so much an argument, but an impassioned plea for country and Church] Most have admitted slavery as the cause of the war, though some still point to Abolitionism, state-rights, etc. "This rebellion is the death-sentence of slavery" by Providence. OLD SCHOOL PRESBYTERIAN Minutes of the GA of the PCUSA (OS), Philadelphia (Old School Presbyterian, North) See photocopies, 1861-67. (1861 and the Spring Resolutions are so thoroughly covered by the Princeton Review and the Southern Presbyterian Review, that I decided not to bother photocopying the GA of 1861.) Biblical Repertory and Princeton Review (edited by Charles Hodge) Philadelphia, Pennsylvania (Old School Presbyterian, North) Vol. XVI No. 3, October 1844 VI. "Abolitionism," Charles Hodge, [this article is foundational to everything CH says on the subject later] Nine-tenths of the people in the country want slavery abolished. But is slaveholding a sin which must be disciplined? This is the dividing line between abolitionists and non-abolitionists. Slavery supposes a barbarous portion of society and is a temporary measure to civilize them so they can improve themselves. Abolitionism has utter disregard for the character of the slaveholder, considering him to be a wicked tyrant and hypocrite, even if he is in fact kind, gentle and devout. This leads abolitionists to hate good men. Abolitionism is an evil tendency and dangerous. The great majority in America rejects the idea that "slaveholding is a heinous crime in the sight of God." No church has sided with the abolitionists, and neither have the British. One clear word from Scripture would uphold the abolitionists cause, but there is none. Slavery does not regard people as things, but as intelligent moral agents--just look at the slave-laws. To say that a slave is property is only to say that the slaveowner has the right to have and use the slave according to his proper function as a human being. The master has the power to treat him unjustly, but not the right. The ownership of a man is nothing more than a right to his services. The OT and NT enjoin proper submission-even to despotic authority--abolition or emancipation has no support. Can the Apostle and our Lord be accused of allowing "a heinous sin" which would bar all slaveholders from true Christian fellowship? If slaveholding ranks with idolatry, adultery, and murder, then for the Apostles to remain silent is unfaithfulness to God. They denounced all other prevalent sins, why refrain from denouncing one more? God's messengers in all ages have spoken boldly for the truth. The apostles cannot be held in lower regard. There is a distinction between slaveholding and the slave-laws. The Christian does not have to approve of all the slave laws--indeed the Christian slaveholder is required to follow a higher law--the law of love. The lawfulness of a given social relationship and the lawfulness of the laws governing that relationship are separate issues. I do not defend the slave laws which allow husbands and wives to be separated, etc. Southern Christians ignore anti-literacy laws to teach their blacks to read and write. If a man owns another, then he is "bound to feed and clothe him, provide for him in sickness and old age, to educate him and let the light of truth and saving knowledge in upon his mind..." etc. (p579). This would in time elevate the blacks and render slavery unnecessary, which will result in the blessing of God-- not to do this will build up his wrath. "It is no part of the vocation of the church, as such, to interfere with civil laws. (580) Rather, Christians should, as good citizens, seek to repeal unjust laws. XXXI No. 3, July 1859 V. "The General Assembly," Charles Hodge, p 538. pp587-594 on slavery; 607-618 on the Colonization Society and the spiritual nature of the Church XXXII No. 3, July 1860 V. "The General Assembly," Charles Hodge, p 511. Reorganization of the Boards (511-522). Hodge's full commentary below. (Fuller description and accounts of this event in the SPR, July 1860, John Adger, "The GA of 1860"). VI. "Presbyterianism," Charles Hodge, p Thornwell says: 1). The form of church government is prescribed in Scripture in all its details. Without an explicit command, a thing is unlawful; 2). Therefore the church cannot create new offices, organizations or organs; 3). The church cannot delegate her authority; 4). All Church power is in the hands of the clergy/presbyters--equal in ordination and office but with different functions; 5). All church power is joint, and cannot be exercised by individual officers. Hodge responds: 1). All attributes and prerogatives of the church arise from the indwelling of the Spirit; 2). The Spirit dwells in all Christians, therefore power is in the people of God as a whole; 3) Scripture gives certain limits and principles, but gives wide discretion; 4). the fundamental principles of Presbyterianism are: 1. Parity of the clergy 2. Right of the people to a substantive part in government 3. The unity of the church in the sense that the smaller part is subject to the larger part, which is subject to the whole (The ruling elder "appears with the same credentials, and with equal authority as the minister is all our church courts.") My three principles, which I enunciated at the GA were intended to be taken as a whole, not divided. It was a definition, not three separate principles. Thornwell's principles were: 1. The Church is governed by representative assemblies 2. Two elements, preaching and ruling elders 3. Parity of all elders 4. Unity of the Church as realized in the representative principle What's the difference? Thormwell left out his truly distinctive principles: 1. New doctrine of ruling elders as bishops and clergymen (This destroys both the distinction between teaching and ruling elders and the value of the ruling elder as the representative of the laity--Ruling elders are presbyters only in a general sense, in the same way that Paul admits to being a deacon). 2. All church power is joint and not several (but the minister has the power to preach and administer the sacraments. This is several and not joint). 3. Everything not prescribed in Scripture is forbidden (consistency would require Thornwell to eliminate virtually every joint meeting of the Church!). XXXIII No. 1, January 1861 I. "The State of the Country," Charles Hodge, p1 There comes a time when political issues rise "into the sphere of morals," and the rule for political action is only to be found in the law of God. At this point, "the distinction between secular and religious journals is obliterated." (p1) The bonds of the union are morally binding: family, religion, history, language, race-- not a mere political association. Geography determines political boundaries: "the immutable law of God, as expressed in nature, makes the territory assigned to the Anglo-Saxon race on this continent one nation." (3) The Republican party is not an abolition party, nor even an anti-slavery party (footnote on p6 as to the certainty of the South's reopening of the slave-trade). On what grounds do the cotton states justify secession? 1. The conviction that they would be more prosperous--opening the slave trade and being secured by the importance of cotton, wealth would pour in. (These benefits would only be for the slaveholder, and hardly count as a reason for secession. Besides, prices would eventually fall, and England and France will not look kindly upon a slave-trading nation separated from the Union. All the anti-slavery feeling in the world would rest upon the South alone). 2. The alleged aggressions of the North, which endanger the rights and safety of the South. What are these grievances? 1). "The Spirit, Language, and Conduct of the Abolitionists of the North." (p10) Slavery is not a crime, and they feel abused by the abolitionists. This is a just grievance, but it is not the North which is guilty, but the abolitionists, which make up less than 1% of the Northern population. The difference between North and South is whether slavery is by municipal (local, common) law, or by natural institution. 2). The interference of Northern abolitionists with Southern slaves. A just grievance, "it puts in peril the lives of men, women and children." This tampering is a great crime which calls for redress, but the Southern papers, with their stories about Northern abolitionism is a greater cause of unrest among slaves--when they read the papers and spread the word through the grapevine. 3). The restoration of fugitive slaves is guaranteed by the Constitution, yet has been set at naught. The Compact has been violated by the North, so we are no longer bound. Whoa! It is not the north, but individuals who have done this. Only the federal government is responsible for dealing with fugitive slaves, and they have been faithful. The laws prohibiting the northern states from dealing with fugitive slaves are not a breach, because only the federal government is responsible for this issue. Besides, South Carolina will not allow even free blacks to enter the state, in clear defiance of their Constitutional rights. Who broke the Constitution? 4). The South has lost equality in the Union and are denied equal rights. The North believes that slavery is a municipal institution, requiring positive law to bring slavery into existence. The South has dominated the country in the past. She could manipulate the country by throwing her weight behind issues. The growth of the free states has weakened her power. "Not to command, however, is in their estimation, to submit." (p24). The South wants equal voice to the North, even if its population and size are unequal. "This supposes that the interest of the slaveholders is antagonistic to all others." There is no right of secession, by the very idea of nationhood, in the "perpetual" compact which was entered. If any state can secede for any reason, absurdity will follow. The problem is the Garrisonians in the North and the Secessionists in the South--both very small minorities. Solution: Full price paid to the South for unreturned fugitives, and the restoration of the Missouri Compromise. SHORT NOTICES. "Thanksgiving Sermon by Rev. B.M. Palmer in the First Presbyterian Church of New Orleans, Thursday, November 29, 1860," (reviewer is probably, though not definitely, Hodge) p 167. Palmer: Our Northern brethren failed to instruct their people as to God's Word and its instruction on slavery and respect for the law. Had the North done this we would have no grievances. But had the South taught masters "to give to their servants what is just and equal," and that their slaves were "heirs together of the grace of life," we would have avoided the predicament altogether. Reviewer: "It teaches a privileged class that it is their high religious duty to be Lords and Masters." (169) We would not say that the blacks should have the "same degree of domestic and civil liberty," but that the whites should endeavor to raise up the blacks, training them as a parent trains a child. "We hold that no enlightened Christian man can demand that 4 millions of Africans in our Southern states should be freed from those constraints which are necessary to their own good and to the good of society." (170) The goal should be the end of slavery and the civilization of the black, not the perpetuation of slavery, as Palmer suggests. No. 2, April 1861 VI. "The Church and the Country," Charles Hodge, p322 Great sin is involved in rending the Presbyterian Church. Slavery will become the controlling principle of the southern church if they withdraw, and anti-slavery will control the North. Both would be "offensive to God, and injurious to men." It would destroy a powerful and influential body "which God has hitherto so highly honored and blessed." (p326) To remain united would demonstrate the truly Spiritual character of the church. "Dr. McMaster does the editor of this Review the honour of saying, that he has done more (principally, however, on account of his official position,) to pervert the public mind on the subject of slavery, 'than any hundred men in the church'" (p328). In response to criticism from the South, The NY Observer, the Philadelphia Presbyterian, and the Princeton Review have not changed their positions, but the South has become so extreme, we cannot support them in their new positions (329). The South is sincere and are convinced of the truth of their beliefs, still there is no basis for church disunion. The National issue: acknowledging the right of secession admits that we are not a nation. "This is national death." (336) Secession is treason vs. the USA. But dissolution of the union is another thing: if the South wants out of the Union, the North does not desire to hold them against their will. This could be legally done by altering the Constitution of all the States or by revolution, which under "adequate considerations may be an act of the highest virtue" (339). Let the South go--war will not resolve things. Thornwell, Cobb and I agree on the definition of slavery. McMaster says that it is "the system which makes the legal status of [human beings]...to be property," and therefore is a sin against God. Besides the last clause, I do not disagree. To say that a man's legal status is that of property is nothing else but that his master has "a legal right" to his services (344). The Southern politicians say: Slavery is a good and desirable institution that should last perpetually. This idea rests on one or both of the following: 1). That this is the most desirable social organization because it secures the laborer from degradation and suffering and/or it allows the highest development of the master race; and 2). The essential inferiority of the negro race, either as to its origin, or its historical circumstances. Unfortunately many good Southern Presbyterians believe this. Dr. Palmer suggests that the mission of the South is to perpetuate slavery (see above review). Dr Palmer has since rejected the notion that slavery should be indefinitely perpetuated and despises the abuses of the system. We have never said that he believed either [This is not entirely true, Hodge at least strongly implied that Palmer believed in perpetual slavery]. Three views of Slavery: 1). "Slavery is not contrary to nature or natural law. It is just as reasonable, right, and natural that one man should own another, as it is that he should own a horse." (348) A slaveholder may take his slave anywhere-temporarily-as long as there is no contrary law. Slavery is not a positive law, but a natural one (though only for physical, intellectual and moral inferiors, not for equals) The object of slavery is the improvement of that race. Cobb and Thornwell are identified with this view. 2). The Constitution recognizes slaveholding, therefore it should be protected wherever the Constitution holds sway. If this is true then no scruple of conscience justifies sheltering fugitives-we must submit or alter the Constitution. (Hodge would like to see neutrality--Missouri Compromise sort of deal--but believes that the South will not be content until slaveholding is made explicit in all the territories. 3). Slavery is a municipal institution, only protected by positive law. Municipal does not mean statute law, but local custom, as opposed to national or universal custom. A wife who left a Persian ambassador in Europe would not be forced to return to the harem because polygamy is against the law in Europe. If a man brings his slaves into a free state, and they flee as a matter of conscience, we have no right or duty to force them to return. The new Confederate Constitution admits that the old Constitution did not support the natural law theory (360). The Dred Scott opened slavery to all the territories, but future courts have the right to reverse it. No. 3, July 1861 I. "The Kingdom of Christ," Rev. Dr. John Yeomans, p385 (extended version of the opening sermon at the General Assembly). The Kingdom of Christ is purely spiritual, it enforces spiritual truth and duty, even as Christ did. We must use that which is contrary to the perfect law of righteousness ("Governments, institutions, and usages") to aid the progress of the kingdom of Christ. "Undoubtedly the world is outgrowing war." (412) "Institutions and usages which rose from sin, and which violated fundamental laws of human life, were regulated among them [OT and possibly even NT--it's rather ambiguous] by divine precepts. It is not so with us....We are to deal with the sins of the world according to the teachings of Providence and the spirit of wisdom which we have from Christ." (414) "The world, as a whole, and as a part of the kingdom of Christ, is changing for the better, and is preparing to become a pure mirror of his glory" (416). "The spiritual sense of the church will be clear, lively, and predominant, and will discern the personal presence and glory of Christ as shadowed forth in the ordinary intuition of faith in the regular course of visible changes in the world" (418-9). Unfortunately, we have not reached this level yet. VI. "The General Assembly," Charles Hodge, p511. p524ff, "The State of the Country": As a mother with her feuding children, in vain did the church attempt silence. "She was in the hands of the more powerful of the two and speak she must....Public sentiment, both in and out of the church, was almost overwhelming in favour of an open declaration of loyalty to the Constitution and the Federal Government." (543) "It was threatened that the people would desert a church which hesitated to speak out in such a time as this" (543). Those who objected to such a declaration did so solely on the grounds that it was wrong and out of place for the church to speak on such an issue. THE SPRING RESOLUTIONS Several days of debate after Gardiner Spring moved to have a day of prayer and fasting, joined to a declaration of loyalty. Committee was formed. Majority report: the members of this GA, enjoin faithfulness to the Constitution and the standards of the church, resolving to abstain from further declarations. REJECTED 84-128. Minority report: This GA, declares our "obligation to promote and perpetuate...the integrity of these United States, and to strengthen, uphold, and encourage the Federal Government...and to this Constitution...we profess our unabated loyalty." ACCEPTED 154-66. Hodge, Hoyt et al. entered a protest: 1). "In adopting this paper, therefore, the Assembly does decide the great political question which agitates and divides our country. The question is, whether the allegiance of our citizens is primarily to the State or to the Union?" (549); 2). this is a departure from all previous action, in making a test of fellowship out of a political issue, not from scripture; 3). it was unnecessary and uncalled for, this is a national calamity "the most disastrous" in the history of our church; 4). it is unjust and cruel to our southern brethren, most of whom could not be here, "a violation of the law of love"(551); 5). it will diminish our resources and power for good, and expose us to worldly and fanatical notions. Answer to protest: 1). quotes first paragraph of Hodge's "State of the Country" (553). the GA has only stated that American citizens owe allegiance to the Federal Government and Constitution of the US, and warning her communicants not to resist lawful authorities--again quotes Hodge (554); 2). no new terms of communion are established, we simply enjoin loyalty to the government, nothing new for Presbyterians; 3). is it uncalled for to renew respect for the law and loyalty? (555- 6); 4). So what? [basically is the attitude] They didn't show up, that's not our problem, besides this is a national issue, not merely affecting the South; 5). We disagree. We testify for a suffering truth. Our Head will be favorable to us. Hodge's Commentary: Two years ago the church was so spiritual that we could not recommend the Colonization Society or criticize the government if it reopened the slave trade. This year they threw out the doctrine contained in the Westminster Confession 31, 4. Could the Church have determined whether York or Lancaster deserved the British loyalty? Neither can the church determine which government demands loyalty in the South. This act will drive our Southern brethren from the Church. "Who gave the Assembly the right to attach this new condition [for membership]?" The majority report said, "the members of this Assembly...", meaning that we spoke only for ourselves. The minority report said "This General Assembly...", and spoke for the whole church. "If it is not a condition of salvation, the church has no right to make it a condition of membership in Christ's Church. And therefore the protest." (566) The paper was accepted for fear of the people. It was not done to rouse the people--they're roused! Our church stood against popular pressure against prohibition and other popular movements, we finally caved in. No. 4, October 1861 II. "American Nationality," unknown author, p611. Nationality is based on unity of race, language, country, and government, and on numerical strength. This vanished between Britain and her colonies, but these colonies were united from the beginning. They have no standing apart from the whole. The Declaration of Independence enunciated a clear national principle, which was compromised by the Articles of Confederation, which emphasized States Sovereignty. The weakness of the Federal government prolonged the Revolution, and destroyed the country economically, hence the rejection of States Sovereignty in the framing of the Constitution, and the Ordinance of '87, when the states surrendered their territorial rights to the Federal Government. (Virginia praised to the skies, because she had the rights to OH, IN, IL, WI, and MI). The national Union and Constitution did away with States Sovereignty. Madison: It must be adopted "in toto, and for ever."(630) Causes of this struggle "to finalize our nationality:" 1). South Carolina's desire to show that states have the right to secede. (635) 2). Conduct of the abolitionists: their words and deeds were used by the South to fuel the fire and incite rebellion. Able politicians were shunted aside by "a class of 3rd and 4th rate politicians, incapable of statesmanship, and utterly unprincipled" (635). 3). The Institution of Slavery neutralized our national unity--gave the South a peculiar form of civilization, "caused industry to languish, confined wealth and education to a few persons, in whom it nourished the pride and arrogance of a superior race, and prevented the growth of a free population." Hence she lost ground in the federal government, which humiliated her sectional pride. The moral judgment of Christendom condemned slavery. 4). Most importantly, "the rise and growth of the cotton interest" gave rise to talk of a new slave-trade, which is a logical extension of slavery. Hence slavery itself, "could never cease to be condemned by mankind" (636). 5). "Prodigious political corruption, the offspring of bloated prosperity." Slavery was seen as "the highest result of civilization and Christianity; and it was the sublime mission of the South to propagate and perpetuate it" (638). Once South Carolina seceded, "star after star shot madly from its sphere, and plunged into the outer darkness of a hideous rebellion" (640). XXXIV No. 1, January 1862 VI. "England and America," Charles Hodge, p147. America has always supported her mother, now England has unexpectedly backed the rebels. Endeavors to convince the British that slavery was the only issue. It's not a matter of oppression and subjugation, but out and out rebellion because the South wants to have its way with slavery. Until now, the South has controlled the Union. Less than 1/3 of the population and wealth, but: 11 Presidents out of 16 17 Supreme Court Justices out of 28 14 Attorney-Generals out of 19 61 Presidents of the Senate out of 77 21 Speakers of the House out of 33 80 Foreign Ministers out of 134 "The South has always been treated as a spoilt child," and "it was the determination of the South to convert all the territories...into slave territory, and to require the enactment of slave laws by the general government, that led to the refusal of the North to make further concessions to the slave power." (165) The English say that the North is endeavoring to subjugate the South. Rather, we are fighting for our national existence, and to deliver the South "from the domination of a tyrannical minority." (174-5) No. 2, April 1862 III. "The History and Theory of Revolution, as Applied to the Present Southern Rebellion," Joseph Clark, p244. After defining revolution and rebellion, and viewing the history of the Dutch, French and British revolutions, he concludes, "this Southern rebellion is the most causeless revolution ever attempted in the annals of time" (265). Shall the glories of the Saxon race be broken forever. Our Christian civilization, our ship of state, shall be brought through by the Divine steersman, but to purge this evil, blood letting is required. (272-3) People talk about Peace Conferences, Quakerism and millenialism, but "force still holds largely in human history." War is necessary before peace, and we need to build the greatest military, both army and navy, in the world to insure our security (274). No. 3, July 1862 V. "The General Assembly," Charles Hodge, p 464. Colonization Society is finally recommended (500). Breckinridge and the State of the Country (501ff). RJB suggests a new deliverance for the GA: I. The Southern leaders are guilty of "a disloyal and traitorous attempt to overthrow the National Government by military force, (504) which is "plainly condemned by the revealed will of God." It is the duty of the people "to uphold the federal government..." etc. II. The Church has no authority to counsel treason but submission to government. The treason, rebellion, and anarchy of the South is sinful, "fatally obstructing every good word and work in those regions." (505) III. We in the North have united as a loyal, orthodox and pious church--let all Christians refrain from disloyalty, schism or disturbance either in the church or in the country (507). Representatives from the Border states begged the GA not to make this declaration. Rev. McKee of MO, It can do the North no good, yet it could bring "distress, division, ruin, death," to the border states. "You gain nothing, we lose much." Rev. A.P. Forman of MO, 1). This violates the principle that the church ought not make pronouncements of the truth of anything not in scripture; 2). It panders to the clamours of the masses; 3). Peaceful union after the war would be damaged; 4). it would do much harm in the border states. Response: Rev McMillan: Dr. Spring offered a political paper last year, this one is so filled with Christian sentiment that it is not political. McPheeters of MO: No it is a political paper, worse than last year--it convicts the South of treason, which is not for the GA to decide. RJB: "there never was, in my conviction, in all the profane history of the church of the living God a crisis more pregnant," than this one. We must act. (512- 3) Stuart Robinson: 1). It is doctrinally erroneous; 2). too hard and severe; 3). too vague for a binding deliverance; 4). and inexpedient. Vote: 206-20, it passed. Hodge's Commentary: No objection on principle--The Northern Church had the right, because all Northern Presbyterians live under one government. RJB's paper contained nothing not contained in Scripture, but it was inexpedient because of the condition of the border states. "In these times of agitation, we are so much in danger of forsaking the only sure and infallible rule of faith and practice, and giving ourselves up to the control of passion, instead of principle, it becomes us to be the more thoughtful, humble, and prayerful." (524) VI. "Slavery and the Slave Trade," Samuel J. Baird, p524. No law recognizing slavery in the abstract ever existed in the American colonies, it was always allowed by silence, or by force from Britain. White slavery lasted until 1785 and Indian slavery faded into black slavery. Slaves in the Northern Colonies (PA and northeast): 1790 40,000+ 1800 35,000+ 1810 27,000+ Slave trade ended: January 1, 1808 1820 18,000+ Death penalty for slave traders enacted: May 15, 1820 1830 2,700+ 1840 764 1850 236 1860 0 The government's attitude toward slavery has never been one of indifference, but it has been morally opposed to it since the Declaration of Independence. [What of Hodge and his claim that the government has been controlled by the South--yet Baird's argument that the government has been opposed to Slavery?] XXXV No. 1, January 1863 VII. "The War," Charles Hodge, p140. "The cobweb theories by which some among us attempted to muzzle the church...have been swept away, the authors of those theories were among the first to discard them." Expediency has become the highest principle to guide the people; "what is wrong can never be expedient" is the lesson of this war. May we learn it! Where there is sin there is suffering. It is not necessarily God's wrath for particular sins, but rather God's providential governing of the nations.(142-3) Some trials are to establish faith and patience, others are judgments for sin. Beware of assuming that success means God's favour--what if the South wins? Friends of the South who live in the North should be allowed their freedom of speech. They should not be ill-treated, but rather avoided. The purpose of the war is to preserve the union, not to end slavery, except perhaps as a means to preserve the union. It would be morally wrong to wage war for the abolition of slavery, simply because it is wrong does not justify a crusade, War cannot be justified for such an end. (152) The South has mistreated POW's, not so the North. The North has respected Southern property, the South has not. The President of the United States has no authority to suspend habeas corpus or emancipate the slaves, as the civil magistrate. But as the commander of chief, he has assumed that emancipation is necessary "for the successful prosecution of the war." (160). He cannot "legally ordain the permanent abolition of slavery" but simply authorizes all his subordinates to treat all blacks as freemen. "God is on our side." "The fate...of Christendom hangs on the issue of this conflict. (169) No. 3, July 1863 V. "The General Assembly," Charles Hodge, p439. p462 for consideration of Post-War South; 495-7 on stance on slavery vs. slave- laws. Reaffirmation of 1818 and 1845. Slavery's end is speedily hoped for, yet the institution of slavery is not condemned, merely the Southern slave-laws. No. 4, October 1863 VIII. "Relation of the Church and the State," Charles Hodge, p679. 1). State, Church and Family "are all divine institutions, having the same general end in view, but designed to accomplish that end through different means." (692). 2). "The relative duties of these several institutions...must be determined from the Word of God." (Not the OT, but the NT).---Christ instituted a church separate from the state---Christ gave the church the right and duty to appoint and discipline officers for herself. Christ gave the Church the right and duty to administer the terms of admission and exclusion. 3). The NT never suggests that the magistrate has the functions which both the Lutheran and Reformed give him. 4). The NT "does not teach that the magistrate is entitled to take care that true religion is established and maintained; that right men are appointed to church offices; that those officers do their duty; that proper person be admitted to Church office and improper persons be rejected from the Church; or that heretics be punished." This is the realm of the Church (p693). The State should leave the Church alone. XXXVI No. 3, July 1864 IV. "The War and National Wealth," Lyman Atwater, p449. It is neither destroying us nor making us wealthy, it is a difficult situation, but not impossible. [This is a well-reasoned economic analysis of the War] VI. "The General Assembly," Charles Hodge, p506. Increase of Salary: Our system is founded on congregationalism and denies the unity of the Church. We should not have to appeal the churches to increase salaries, ministerial support is not something which should come from one church alone, but from all the churches laboring together. Our system is an unfortunate Americanism, which is not productive. It forces the rich and poor to pay equally and makes poorer churches less appealing to ministers than wealthy congregations. (507-12) See Resolutions 5+6 on p529. Reunion with New School (discussed briefly at the previous GA) 535-538. Report vs. Slavery: (538ff) "The time has at length come, in the providence of God, when it is His will that every form of human slavery among us should be effaced..."(542-3). The spirit of American slavery caused a war, it must be abolished. Hodge's Commentary: (545ff) If slavery be taken as the system of slaves laws in the South, then we must seek to abolish it and this paper is necessary. But this is a faulty understanding of slavery and is open to misconception. In adopting this paper we must protest against the abolitionist doctrine that all slaveholding is sinful and the necessary corollary that immediate emancipation is a Christian duty. "The GA has not declared all slaveholding to be sinful...it simply declares that slavery, as it exists in this country, (that is, the slave-laws of the Southern states,) is an unjust and antichristian institution." (549) "The reason assigned for this declaration is not...that all slavery is sinful, and therefore should immediately be abolished; but the conviction that...[it] is 'incompatible with the preservation of our own liberty and independence as a nation." (550) The Case of Rev. Dr. McPheeters (552-574): critical case of a minister who refused to make any statement as a minister, yet would take an oath of loyalty as a citizen, and the response of his church, the local politicians and the Presbytery (case went both to Abraham Lincoln and the General Assembly). The Danville Quarterly Review (Edited by an Association of Ministers-Robert J. Breckinridge listed first), Danville, KY and Cincinnati, OH [1861-1864] (Old School Presbyterian, North) Vol. I No. 1, March 1861 IV. "Our Country--Its Peril--Its Deliverance," Robert J. Breckinridge, p73. Anarchy of the Abolitionist was countered swiftly by the anarchy of the secessionists. The majority of the country is against Lincoln, but couldn't agree on anyone else. Both houses of Congress and the Supreme Court hold his views to be unconstitutional. The majority of the North and of the South do not want abolitionism or secession. South Carolina's "chronic hatred of the National Union" is leading the blind South. Secession abolishes any permanent constitutional union and the Federal Govt. The majority of Southerners are warmly attached to the Union and don't want to leave. God cannot be telling both the North and the South what they think he is saying. It is not slavery, but wealth and power which motivates the secessionists. The states must determine their stances on slavery, and Federal Govt must keep out. Human servitude is a natural part of our fallen condition; like war and poverty, sickness and death, though we do not like it, it is inevitable. The North bases all her judgments on sentiment, there is nothing substantial which she faces by her rejection of slavery. The South's position is based upon her survival, since slavery is interwoven in the very fabric of her existence. The North used to hold slaves--they ought to be magnanimous and: 1) return fugitive slaves--The North has been treacherous, as abolitionists incite slaves to disobey their masters; and 2) restore the territorial compromise--Lincoln was elected on a Free-Soil platform, but we do not believe that the Northern controlled Congress will buy the rhetoric and attempt to rob South. The only just, practical, and peaceful choice is to compromise. "Nothing short of complete success, rendered only more difficult by his own previous conduct, can now avert from the President, the stern condemnation of posterity." p109. No. 2, June 1861 V. "The State of the Country," RJB, p292. Sectional and party interests have disappeared--now it is nation versus secession. The Idea of the American Nation has been revived. The majority of Southerners are "cruelly oppressed and silenced, but are still loyal." The Reign of Terror must be stopped. The Nation must aid her citizens in the South. Secessionists are like foreign invaders. Overthrow the secession faction and the South will return home joyfully. Not an aggressive war, but defensive--rescuing the South from their overlords. No Number: "Discourse of Dr. R.J. Breckinridge, delivered on the Day of National Humiliation, January 4, 1861 at Lexington, KY," p319. National judgments only come through national sins and national repentance is the only way out. Secession has no basis. The States cannot throw off the people's national allegiance any more than the Nation can throw off the State's allegiance. Only slavery is an issue which rates high enough for revolution, but there are better ways to handle this. p331. The Duty of Kentucky: 1) Stand by the Constitution and the Union; 2) refuse to be coerced from outside, but allow the people to choose; 3) domination by the Cotton States would be fatal--we cannot allow it. Final appeal to trust and rest in the Lord. No. 3, September 1861 VII. "The Late General Assembly--Church and State," by E.E. p498. What the Presbyterian Church gained because of 1837 was the recognition of the kingdom of Christ as a spiritual kingdom, not needing external societies to perform her task--the sufficiency of the Church. Church and State "ought to be entirely separate...they move in different spheres." The only empire the Church seeks to overthrow is that of sin. When the State commands sin, the Church must speak. If an overture comes to the GA from the South asking "to which government is my allegiance due?" the GA may speak. Slaps Charles Hodge by quoting Princeton Review, p1, 1861, on politics mounting into the sphere of religion and morals, therefore the condition of the country demanded some statement by the GA. The GA had the right to speak, but spoke erroneously. There is a rival claim to the allegiance of the South. The GA cannot decide which government Southerners should support--in fact, there is no other acknowledged government in the South. The GA told Southern Presbyterians: You must revolt against the Confederate States of America. The GA commanded rebellion! This it must not do. "What is Scriptural is always the thing expedient to be done." p517 The GA's action was inexpedient. Worse, the GA was not free, but was coerced by the popular enthusiasm. The country is in a whirlwind of excitement: both GA and the Synod of South Carolina have been blinded by the times. "Alas! our virtue has not proved equal to the occasion." 521 The South's act of schism from the Presbyterian Church is the most "groundless and flagrant act of schism...in the annals of Christ's Church." The declaration of the GA was merely the opinion of the GA and does not force the South to choose between State and Church. The declaration was not sufficient grounds for schism [the SPR (see the responses to Breckinridge and Hodge) claims that the Spring resolutions did not force them out, but rather unified the South in the conviction that their exodus was justified]. Presbytery of the Western District says: there is no reign of Terror in the South. There have been military arrests for opinion's sake in Missouri, Maryland, Virginia, and other Federal States, but not in the South. No. 4, December 1861 III. "The Civil War: It's Nature and End," RJB, p639. Restoration of peace is impossible without the preservation of the Federal Union and Constitution. The North needs the mouths of the Mississippi. The Nation's duty is to crush the rebellion. Vol. II No. 2, March 1862 IV. "The Secession Conspiracy in KY, and its Overthrow: with the Relation of both to the General Revolt," RJB, p111. (Part 2 in June, Part 3 in September)--Historical sketch. V. "In Memoriam: A Tribute to Rev. Stuart Robinson, and Others," RJB, p140. RJB responds to accusations of improper usage of his theological chair. [Rather melodramatic--promises to tender his resignation at the GA--which he does. The GA promptly refuses to accept it, saying in effect, "Don't be ridiculous!"] VI. "Jurisprudence, Sacred and Civil. The Published Criticisms on some Principles heretofore discussed in the Danville Quarterly Review," Rev. Stephen Yerkes, p168. The GA's action [Spring Resolutions] was legitimate but wrong. Hodge said that to act was wrong, but even our critics in the West Lexington Presbytery and the Synod of Kentucky only say that the nature of the action was wrong. That's what we say. We take a mediating position between the extremes of ultra-spirituality and patriotic fervor. Discussion of various issues and groups at stake in KY; the South and the North; and a defense of Danville Theological Seminary versus Abolitionists and Secessionists alike. No. 2, June 1862 V. "The General Assembly of 1862 of the Presbyterian Church in the United States of America," RJB, p301. Mentions the Northwest as a competing region with the Philadelphia crowd [this has been mentioned off-handedly several times]. 1). RJB's paper p305ff: Inevitable acceptance, "feeble and disorganized" opposition. 311 The GA could no more convene without making a statement on the national crisis than "betray its Savior" 312. Our church demonstrated that she is loyal to Christ, his truth, the magistrate and her flock, etc. It is "an exposition of Christian doctrine and duty, in the face of treason, rebellion, anarchy, civil war, ecclesiastical schism, and the heresies which defend them all, and the sins to which they all tend." 314 The GA is competent to declare this if: 1) the Bible is the Word of God, and 2) the Presbyterian denomination is a Church of Christ. 2). Addresses re-union with the New School. 3). Account of his feud with Robinson and Hoyt, and the resolutions of the GA regarding his theological chair. No. 4, December 1862 IV. "Politics and the Church," R. L. Stanton, p611. Pulpit and Politics. Thesis: "It is within the true province of the pulpit and of church courts, to examine and determine all questions upon all subjects, in their religious bearings, which affect the moral, social, and civil well-being of society; the Bible being their guide as to topics and the views to be taken of them, and the providence of God in the exercise of a wise discretion determining the occasions on which they shall be presented." 613. 1) Testimony of Scripture: God expects the church to proclaim the whole duty of man regarding moral and social duties, including civil and spiritual duties alike, to each other, to society and to God. To say that the church cannot speak to political matters is to say she cannot support Sabbath Laws. The Law of God contains the rule for civil as well as ecclesiastical power [borderline theonomy--but not in the Rushdoony sense]. VI. "Negro Slavery and the Civil War," RJB p620. Neither the constitution nor the Union, as they were, are possible if the Federal Government is used to support the aims of the Abolitionists. The Emancipation Proclamation is unwise and is contrary to the Constitution as it is, and the Union as it was. The President seems to think that if slavery is abolished, the Civil War will be over. This looks more like a war against slavery, than a war for the maintenance of a Constitution that allowed and protected slavery. Treason and rebellion are crimes against the State--not to be dealt with by military justice. Private property is sacred, unless it is put to military use. The South and the North agree that slavery and free-soil do not mix--yet this was the foundation of our Constitution. Nether the President nor the Congress can establish nor abolish slavery in any state--ever. This principle of abolition says that the Federal Government can force its will on the States, creating slavery in free states if it so chooses. (The black race as "a parasite on a noble oak." 629) "Immediate and forcible abolition" has been enacted by the President. RJB believes that this will damage Lincoln and cause division in the North. This declaration violates the Constitution-it is not only a "military question" because it sets them free "forever." This will only hurt our military effort,a nd is nothing but a smokescreen. We can now no longer restore the Union, but must create a new Union, on new principles, not the old Constitution. The South has the right to reinstitute slavery after the war, because only a Constitutional Amendment could actually abolish slavery, but 2/3 of both houses, and 3/4 of the States would never go for it. We do not believe that black, white and yellow can live in harmony--Colonization must follow emancipation. Vol. III No. 1, March 1863 III. "Politics and the Church," Part Two, R.L. Stanton, p62. Thesis: "It is within the true province of the pulpit and of church courts, to examine and determine all questions upon all subjects, in their religious bearings, which affect the moral, social, and civil well-being of society; the Bible being their guide as to topics and the views to be taken of them, and the providence of God in the exercise of a wise discretion determining the occasions on which they shall be presented." 62. 2). The Testimony of the Church: WCF ch. 23 + ch. 20: 2,4. Sixteen Reformation confessions quoted to show that the Church may speak to politics, without interfering in politics--"provided these formulations are correct in their expositions of this portion of divine truth" 86. Past history of PCUSA-- Revolutionary War. The "Spiritual nature of the Church" as advocated by Thornwell, and prevalent in 1859 is a new doctrine, as Hodge says; and the SPR admits-- especially Thornwell's expression of it. The Scottish Kirk: pronouncement of 1570-- obedience and prayer for magistrates (offices specifically named), with discipline and excommunication for failure to this, and rebellion against this, respectively (also quotes 1573-95). Goes on to quote various Scottish and American church leaders, including Samuel Davies and Charles Hodge). The Pulpit may decry treason and enjoin loyalty and faithfulness. The Church must not be silent. No. 2, June 1863 III. "The Peril and Duty of the American People, with Respect to the Foreign Relations of the Country, impending War with England and France, and the threatened Humiliation and Partition of the United States," RJB (probably) The President's duty is to rule according to the "actual public sentiment of the nation," almost to the extent of dictatorship [RJB's actual word]. His tremendous powers, granted by Congress are needed. Speculation on British and French war efforts and capabilities. If we win over European powers, we will be the greatest of all nations, if we lose, we perish nobly. IV. "Chaplaincy in the Army," anon. p 255. No. 3, September 1863 I. "The Union and the Constitution," p345 (Part Two in No. 4, December 1863, p539) The Union precedes the Constitution--The Constitution merely defines the relationship of the Union. Historical argument from the Revolution onward. II. "The General Assembly of 1863," anon. (prob RJB) p 370. "Desirable union" with the New School, but not "deemed expedient"--RJB hopes for it. There is an "element of disloyalty" in the Synod of Baltimore. Action upon Slavery, p431.--reaffirmation of 1818, 1845, 1846. State of the Church and Country, p432.--flag raising over the GA: wisely decided to affirm loyalty but not raise the flag. No. 4, December 1863 VI. "The Nation and the Insurgents...," RJB, p642. Rejection of party interests which have brought this country down. We need national unity. At Lincoln's election, there was no strong opposition to the Federal Government, now it is in every state. The business of Lincoln and the whole country is to break the South. Whoever will not do this deserves the wrath of man and God. The violations of life, liberty and property by the South are far greater than those of the North. It is loyalty or prosecution in the South, while Northern traitors can get away with it. Still, a "very large proportion" of the South is loyal to the Union. Vol. IV No. 1, March 1864 II. "The Nation's Success and Gratitude," Thanksgiving Sermon, November 26, 1863, p40. The magistrate is a servant of God to keep people from the wrath of God and to provide for opportunities for preaching. 41-2. Buchanan criticized again [a frequent theme]. God has given this nation an evangelistic mission to fulfill, it is atheism to deny it, and we have not fulfilled it. Traitorous slaveholders have no rights; emancipation is therefore just. Both Abolitionism and Secession are out of sympathy. These national issues ought to lead us to Christ in higher service and greater enjoyment of him. IV. "The Loyalty Demanded by the Present Crisis," RJB p88. Peace Party in the North is disloyal, because it does not support the Administration. Discussion of political issues. V. "Disloyalty in the Church. The Mt. Pleasant Church Case in and out of the Church Courts," George Morrison, p112. Secessionists elements in Mt.Pleasant Church tried to oust the pastor. Failed at Presbytery (because they could only get four signatures for their petition). Gives the presbyterial records of the feud. No. 2, June 1864 IV. "Perjury Exemplified in Secession," p248. Rejection and violation of an oath is a heinous crime. Biblical and philosophical argument that even if the other party breaks his side, we are still to keep our word. Wickedness of those who swear faithful neutrality, yet break oath when the CSArmy moves in, becoming informants, then swearing neutrality again when the Union Army wins out. No. 3, September 1864 III. "Struggles in Kentucky during the Three Years succeeding the First Overthrow of the Southern Conspiracy in 1861--Treason--Slavery--Loyalty--in Kentucky," RJB, p385. No party in KY was favorable to the Emancipation Proclamation or its policy. We want a new President, but not just anyone: a good one. IV. "The Past Course and Present Duty of Kentucky," p426. KY has done good. Wants to maintain slavery, but the Union is more important. KY will not secede, even though the Emancipation Proclamation is Unconstitutional. We can afford to lose our slaves. Emancipation will not bring political and civil equality, it will only widen the gap. Now they are our nurses and playmates--after Emancipation, they will be estranged from us. Freedom will never lead to social equality or even intercourse. We must improve them--30 generations from now, just see where they will be! The government has no right to make abolition a condition for peace. V. "The Peace Panic--Its Authors and Objectors," p442. Vs. the challengers to Lincoln. "It is undeniably true that the Baltimore Platform, the Union Party, and the American People, desire to put an end to slavery in the United States." They say: slavery is the cause and the strength of the rebellion--justice and national safety require its extinction. Recommends a Constitutional Amendment against slavery. p463: recounts reasons for peace: war is a failure--constitution is set aside under a military pretense--prosperity of the country is impaired--"justice, humanity, liberty and public welfare demand" peace. No. 4, December 1864 III. "Slavery in the Church Courts," p516. "God be thanked that the day of compromise with slavery is over." "The Church was altogether too spiritual to testify against sin...but spiritual enough to hound on a hesitating insurrection." When no loss was foreseen "well nigh every Christian joined in its condemnation, and advocated its destruction." But when the North began resisting slavery, the South reacted violently. "The doctrine of Higher Spirituality" was introduced to protect slavery. 519 The Church must teach her people their duty to the state--not just in the abstract. The deliverances on slavery in 1818 and 1845 did that. "The glory of Presbyterianism" is "the principle that the majority shall rule." 541 [Ouch!!!] 1810-1840s, emancipation was everywhere-->1850s and 60s it disappeared. When the South attempted to spread slavery over the whole country, the North became alarmed 550-51 [it would appear as though the rewriting of history has already started--and the war isn't even over yet!]. IV. "Enmities and Barbarities of the Rebellion," R.L. Stanton, p 557. The atrocities of the South have been beyond belief. The war was only to perpetuate slavery. The official documents of the CSA are filled with hate. The secular and religious press are filled with the same--but not so the North. The North is exercised by a feeling of duty, not passion or personal ill will. The North has almost never resorted to vituperation or vindictiveness. The atrocities of the South's treatment of prisoners and Northern dead are vile. We have no knowledge of any such atrocities by the North, though it is likely that some have occurred. The Home and Foreign Record of the PCUSA, Philadelphia, PA (Old School Presbyterian, North) Vol. XIII (1862)-XV (1864) Notices from rural towns of Southern raids, Indian raids while the men-folk are at war, and testimonies of hope and courage, sorrow and faith. Plenty of war stories. The Western Presbyterian (Eds. T.H. Cleland and J. L. M'Kee) Louisville, KY (Old School Presbyterian, North) Vol. I No. 2, February 15, 1864 "The Future," p85. God is our refuge. The South is now a mission field. Crime and drunkenness are rising. Ministers have forgotten to preach the gospel. The war will continue until slavery is relinquished by the South. Then 4 1/2 million blacks will be freed. "It is high time the church...was beginning to wake up to the issues before her." No. 3, March 15, 1864 "The Christian Commission," Encourages participation and support. The Christian Commission "believes that men are immortal, and that all the patriotism on God's earth will not open the gates of eternal glory to any soul unless it be saved by the great mercy of God through Jesus Christ our Lord, and trembling...standing by a dying man, we try to preach the gospel to him." "Military Against Ecclesiastical," p137 The GA cannot run the military and the military should not attempt to run the Church. 1) E.D. Townsend's order, "by order of the Secretary of War:" All ME Church, South places of worship which have ministers appointed by unloyal bishops are to be replaced by loyal ministers--to be appointed by Rev. Bishop Ames. (Nov. 30, 1863). To restore tranquility, "Christian ministers should, by example and precept, support and foster the loyal sentiment of the people." Editor: "Stern resistance to such military authority...we regard as the very highest loyalty to God." 2) Feb. 11, 1864: "All places of public worship in Norfolk and Portsmouth [VA] are hereby placed under the control of the Provost Marshalls...who shall see the pulpits properly filled by displacing, when necessary, the present incumbents, and substituting men of known loyalty....They shall see that the churches are open freely to all officers and soldiers, white and colored...and they shall see that no insult or indignity be offered to them, either by word, look, or gesture, on the part of the congregation....No property shall be removed, either public or private, without permission from these headquarters." 3) Contrast Lincoln's treatment of Dr. McPheeters: The United States must not appoint "trustees, superiors, or other agents for the churches." I will not decide the case. It is totally up to the Church. No. 5, May 15 1864 "Presbytery of Louisville," p238. We protest against the action of the Board of Domestic Missions seeking a letter of approval from the War Department. Resolved: 1) "That in thus asking and accepting from the State, and more especially from the War Department, the endorsement of the commissions given to the ministers of Jesus Christ..., this Board have transcended, in an alarming degree, the powers with which they are vested...and have acknowledged such a subordination of the Church of Jesus Christ to the State, as is contrary to the Constitution of the Presbyterian Church...[and] to the whole teaching of the Word of God." Denies the rule of Christ in his Church. 2) We protest this action " and call upon the GA of the Church at once to disavow the said act," to escape sin. 3) We send it up to the GA. No. 6, June 15, 1864 "Church and State," p270 "The Church has nothing to do with us as citizens; the State has nothing to do with us as churchmen." Both find unity in our relation and obligation to God. "Action of the GA on the Subject of Slavery," p284. The churches views on slavery are demanded by the country and the condition of the church. Historical survey from 1787-1818. [See the minutes of the GA and the BRPR for full details] No. 7, July 15, 1864 "The General Assembly," editorial p308. Extremists on both sides have won the day. The Bible sanctions slavery only as it regulates and gently and slowly causes it to "disappear by voluntary consent." The Bible never places slavery on the same level as murder, theft, and adultery-- these are forbidden, while slavery is regulated. Slavery cannot be sinful in itself. The Abolitionists whole religion deals only with the sins of others. They seem to think that the African has been taken from an exalted position and forced into the mud--yet the American slave is better civilized than the African freeman. God sent Israel into bondage in Egypt to prepare them for freedom in Canaan--Egypt was the most civilized nation in the world at that time. The Hebrews needed to learn from the Egyptians, so also the Africans needed to learn from us. Great moral revolutions need time, "but man is always in a hurry." It would be great to see the whole world socially elevated, but we must deal with reality. Just as not every nation can handle democracy, though abstractly it is best, so also slavery may be necessary until a race is ready for freedom. "If slavery is ever abolished among us, it will not be by papal bulls, nor by ecclesiastical pronunciamentoes. If once we could get the gospel in the hearts of all our people, every form of evil that now afflicts us would disappear....until then, there will be war and oppression, and every evil work." ****The case of McPheeters pp311-334, see photocopy. No. 8, August 15, 1864 "Threatened Schism in the Presbyterian Church in Kentucky," p372. The GA's pronouncement isn't worth it, and politically you belong in the North. Help us bring the GA back to its senses. "The Relation of the Civil Magistrate to Religion and the Church," p374. Compromise paper between the Free Church and the UPC of Scotland on union, and two rejection speeches (by Davidson and Oliver). Both the paper and the speeches go too far. Davidson argues for a civil government that allows "all systems of religious beliefs" an equal footing, but Christianity cannot peacefully co-exist with heathenism. If natural reason is all the civil magistrate can follow, he will extinguish Christianity. The magistrate must prevent heathen abominations from entering this country. September 15, 1864 "Report of Rev. William L. Breckinridge, D.D., A Commissioner to the GA from the Presbytery of Louisville," p401. Presented the resolution to the GA--other matters--slavery an evil, but not a sin, even as the Synod of KY said 30 years ago in 1834, when it encouraged gradual emancipation within the present generation. It was adopted 56-8 (7 abstaining). I was one of the committee of 10 appointed to carry out this resolution, but after 15 years of hard work, it came to naught. The Commonwealth would not listen. "I did not suppose that slavery would be perpetual in this country, and I had feared that its end would come in blood. But I had never thought of the method, which is now at work....The miseries that already gather upon it, and mark its track at every step, eeith no promise of good that I can discern, forbid me to congratulate the Church such a movement." "Whatever may be said of the acts of this Assembly, no one can justly impugn its manners." I was fairly heard, as were all speakers. "Action of the General Assembly and the Presbyterian Church in Kentucky," by M., p406. Haste to divide is wrong. The action of the GA may tell us it is time, but it is no stronger than that of 1818 and it does not bind our consciences. "The negro is not culpable [for the war] and should not in fair justice be made to suffer in this bloody war. The North may clamor for his liberty, but the South knows full well the consequences of that liberty." The Northern negro wanders homeless and friendless. State laws reject him as a citizen, is that what the North wants for 4 million southern blacks? No new stance has been take, so no new action is called for. The 1818 GA dealt with the American system, not slavery in the abstract. "We condemn the action of the Assembly of 1861..." and in all State of the Country action of the past four GA's "we see the drifting of the Church upon a rock." Study peace. "The Western Presbyterian and Its Radicalism," editorial, p418. We stated our conservatism in the prospectus and before the first issue ever saw the light of day, we were condemned "as a radical sheet, gotten up under false pretences to defend the institution of slavery." Too many of our journals have gotten carried off by a sectarian spirit and are mixed up with politics. We wanted a family religious journal. On the other hand, because we don't feel that the GA's action warranted schism, we have been called Abolitionists. We have confessed our disappointment with the secularization of the GA, but we hold a mediating position on slavery, which is not very popular, for "there is no cure for fanaticism." "The monomaniac thinks that he embodies all the wisdom of the world, and that it will die with him." This holds both for the "radical abolitionist" and the "red- hot fire-eater." "We believe that Satan has a great deal to do with it." Slavery is not a normal institution, but it is domestic. "Slavery is always wrong in the abstract, but not always so in the concrete." Like war and monarchy, sometimes it is better than all other alternatives. "Religion in Richmond," editorial, p421. The North has said too much about crushing the South--no love. The gospel of peace must invade the hearts of both North and South before a permanent peace can reign. "The Presbytery of Louisville," p426. Protests the recommendation of a Constitutional Amendment regarding slavery. No. 11, November 1864 "The Synod of Kentucky," p520. The GA omits the actions of 1845 and 1846 in their historical record, and an important part of the Act of 1818. We affirm the whole testimony of the GA. We regret the action of the GA regarding the current aims of the dominant political party. The whole action is inexcusable. We maintain adherence to the PCUSA. Vote: 75-10-1 SOUTHERN PRESBYTERIAN CHURCH The Southern Presbyterian Review (Conducted by an Association of Ministers) Columbia, South Carolina (Old School Presbyterian, South) Vol. XII No. 3, Jan 1856 II. "Slavery," not listed, p 345. Biblical slavery is "a man's being owned as a man by his fellow man...in the sense that his person is under the control, and his services at the command and for the benefit of his owner" (ownership may be transferred). Right of ownership is granted is Scripture by: conquest, purchase, debt, crime (when unable to make restitution, birth, gift, inheritance, and voluntary act. Slaves are reckoned as property. "Slaves were protected by law as property from abuse and oppression." Man-stealing was given the death-penalty. "Thou shalt no covet thy neighbors...man-servant nor his maid-servant." Right of ownership--i.e., rights to his service--requires the master to act "benevolently and humanely." Not in a social or civil equality, but he slave is a fellow-man, and cannot be commanded to do anything criminal in the sight of God or man, and the master must treat him as he would wish to be treated if the roles were reversed. Even foreign slaves were brought up by the Hebrews "in the knowledge and worship of God," but faith did not obligate the master to free him in the Old or the New Testament, but to treat him as a brother. It is the duty of the Church to "maintain the lawfulness of the institution of slavery as one of the forms of civil government, ordained of God" (361). "to abstain from pronouncing...[it] sinful," to distinguish between the institution of slavery and its abuses, to insist upon faithfulness of both masters and servants, and to "administer discipline without respect of persons". Slavery is not as desirable as other forms of civil government, "yet while it exist" it should be honored. The church's concern is not with the civil condition of man, but the religious. hints at future abolition (how future?) No. 1, April 1859 II. "National Righteousness," Rev. Thomas Smyth of Charleston, SC. p25. The pulpit, as well as the religious press is not for political agitation, but for "instructing Christians in the Christianity of their political relations." The well-being of true religion and true politics is interdependent. Civil government as it now stands is designed for fallen man only. It is a contingency made necessary by the fall, "to mitigate the social miseries of man;" to lay restraints upon social outrage; to provide peace for the industrious; and to provide opportunity for the gospel. (Straight from Calvin's Institutes) No one government is perfect, what is good for some might be bad for other situations. Christianity is requisite for sound Civil government. Whether one is a statesman, judge or citizen, one must be imbued with the Spirit of Christ, true heaven-born Christianity, else you cannot have a righteous nation. The pure religion of Christ alone produces a righteous nation. The whole Bible must be accepted as the ultimate authority for Christian government to be truly practiced. (Shows how European governments trusted human authority and compromised the Scriptures--hence their downfall). Christianity brings both personal change and social reform (hospitals, education, etc, etc.) V. "Testimony of Modern Science to the unity of Mankind, by J.L. Cabell, A Review," Rev. R.C. Ketchum of Clarkesville, GA. p115. Argues for the unity of the human race based on "Eve as the mother of all the living" and the scientific absurdity of multiple origins. Rejects notion that blacks are in any way sub-human. No. 2, July 1859 VI. "The Religious Instruction of Our Colored People," E.T. Baird of Crawfordsville, MS. p345. Emphasizes and appreciates the peace and unity of the Presbyterian church, as all other denominations are splitting. Many Presbyterian masters are doing well in training their servants, but "there is great neglect" due "in great part" to "an inadequate estimate of the true responsibilities of masters and churches in reference to the religious care of our servants." Masters are responsible for the religious training of all the household, those who do well are blessed by Scripture, those who do poorly are cursed. In fact, "the Scriptural argument for slavery, as an institution recognized by God, has no force the moment we deny these moral and religious duties" (p347). "Servants (in Scripture) are essentially the poor of the land...taken from the more ignorant and depraved tribes" (348). The end of servitude is not degradation, but elevation. Cruel treatment degrades both the master and the servant, and brings the wrath of God upon the entire Commonwealth [well-spoken in 1859]. If you do not evidence your faith before your servants, you consign them to hell, and receive God's wrath upon yourself (352). You must love your servants, and exert yourself for their salvation, else you demonstrate that you have no love for God (I John). The Divine Purpose in allowing the slave trade was to Christianize the blacks--you must be a co-laborer with Christ. Don't expect too much--we are a much advanced race, they are just emerging from savagedom--be charitable in your estimation of their Christian character, it will take time. Views Northern abolitionists as greatest threat to the Christianization of the blacks because abolitionists teach hatred of their masters, in violation of the teaching of the NT. You must protect the moral rights of your servants, secure their personal comfort, and give them opportunity for religious worship--this will incidentally encourage them to respect and love you so they will work more effectively, but don't let this be your motivation (p356). We must instruct them in the great doctrines of grace and the catechism. Suffer financial damage before you break up a marriage or family. Be careful who you hire or buy; one bad overseer or slave can corrupt the whole lot. "Teach your servants to know and feel that you care for them" and be sure to pray for them as well (360). No. 3, October, 1859 V. "The Church a Spiritual Power," A Georgia Pastor, p476. The Church is wholly spiritual, though She may be an indirect mother to benevolent societies because she gives the charity which blossoms forth in social reform. "Any recommendation coming down to us from a General Assembly, is an utterance of the voice of the Holy Spirit." VI. "The Foreign Slave-Trade: can it be revived without Violating the most Sacred Principles of Honor, Humanity, and Religion?" J.L. Wilson, Secretary of the Board of Foreign Missions. NO! Slave-traders are cruel. Our present system isn't perfect, but its origins are shady at best. The Africans among us are better off than their relations across the sea, but "to seize men on the coast of Africa by fraud, by violence, or a resort to bloodshed...is virtually doing evil that good may come" (493). Historically the slave-trade is thoroughly wicked, and it is impossible that it could ever be just and honorable. VII. "The General Assembly of 1859," Rev. B.M. Palmer of New Orleans, LA. p513. see p592ff for Thornwell's argument vs. Colonization and the Spiritual nature of the Church. No. 4, January, 1860 VIII. "The Raid of John Brown, and the Progress of Abolition," Rev. George Howe, Columbia Theological Seminary. p784. Northern abolitionists have ignored Southerners Constitutional and Biblical Rights. The Church has been affiliated with slavery from Abraham to the Apocalypse, the entire period of inscripturization. The Bible never condones something inherently sinful, yet OT and NT alike enjoin faithful relationships between masters and slaves. The Northern abolitionist believes that the African is an inferior race- -he would never make an African a judge or legislator, and would never dream of letting his children marry a black, but the southerner has made the black spiritually equal. The 4 million blacks in America are higher in their knowledge of religion and the arts than any 4 million of their race ever (795). Northern abolitionists are guilty of fraudulent interpretation and atheism. Part of the movement (Garrison, W. Emerson, Gerrit Smith, etc.) is nothing but "a religion of hate and blasphemy." Describes the activities of John Brown (804ff), and claims that the slaves' refusal to join him demonstrates their contentedness. Many Northerners view Brown as a martyr, the Southern Church is viewed as godless, and slaveholders are seen as oppressive monsters. The North ought to "disown their own slaveholding ancestry, and empty heaven, if they can, of the patriarchs, prophets, and worthies of the Slaveholding Church of former generations" (812). We fear the Union must come to an end. We have been faithful to the Constitution, but the North is pushing it. They have no right to abrogate the terms of the Union, one of which is slavery. God will not hold them blameless if they break their covenant (813). When they refuse to return fugitives, they deny their covenant. The property of the Southerner is to be respected in the territories and Slaveholding territories ought to be admitted as States as equally as non- slaveholding. The Underground railway is robbery--depriving us of our livelihood. Southern covenant breakers are equally guilty, whether illicit slave-traders or slave-robbers. How would the North handle it if they had twice as many blacks as whites? Vol XIII No. 1, April, 1860 V. "The Divine Right of Presbyterian Church Government: A Review of Killen's Ancient Church," Rev. John Adger, Columbia Theological Seminary, p159. Supports Presbyterianism as the form of government in the early church. Interesting in light of the upcoming debate between Thornwell and Hodge on Church Polity. No. 2, July, 1860 VI. "The General Assembly of 1860," John B. Adger, Columbia Theological Seminary Remarkably harmonious (promotes two-office theory, as several others have). p360: Thornwell on the Boards of the Church--autonomous courts which we steal from independency. The Church is a missionary society, no need to create one! p369: Hodge's response, Boards are discretionary and permissible. p375: Adger's response and proposal for the Boards. p379: Thornwell--Hodge gave us democracy, prelacy and Quakerism, no Presbyterianism. Hodge's principles: My Principles 1. Parity of the Clergy 2. Two Classes of Presbyter, but Parity of Eldership 2. Authority of the People 1. Representative Government 3. Unity of the Church 3. The Elasticity of the Unity of the Church (Word, Sacrament and Discipline) Are not Presbyterianism These are the Principles of Presbyterianism p384: Hodge agrees. Thornwell closes with a disavowal of trying to find Biblical warrant for every little detail but is convinced that Boards usurp the power and responsibility of the Church. p388: Hodge responds with his theory of Presbyterianism in place of the impromptu theory he put forth before. p389: Krebs responds. Alexander Taggert McGill (Prof of Church Polity at Princeton) can see no significant difference between Hodge and Thornwell, but is disturbed by recent articles on the Eldership in the Princeton Review. p392: Debate on the Boards: Vote, 234-56 for no organic change. Thornwell, et al, enters protest. p398: Krebs offers resolutions which so alter the Boards that Thornwell withdraws the protest. p399: Adger's commentary on the situation. [The debate between Thornwell and Hodge, et al, on Church Government, and the distinctives of Presbyterianism, takes on some interesting twists in light of the political and theological climate. Hodge appears much more ecumenical, broad church evangelical, and one can see in his comments at the GA of 1861 that he is much more democratic and evangelical, while Thornwell is more rigorously republican and confessional. Yet Hodge is also more elitist in his clergy/laity distinction, one which Thornwell despises as papist.] No. 4, January, 1861 I. "National Sins: A Fast-Day Sermon, Preached in the Presbyterian Church, Columbia, Wednesday, November 21, 1860." J.H. Thornwell, Columbia Theological Seminary, p649. I have always left politics outside the pulpit. The preacher must stick to the Word. Today I wish to convict you of sin, not expound State's Rights.The State which ignores God and his Law, "is false to the law of its own being" (654). We are a Christian people of a Christian Commonwealth, "Christianity is the fountain of our national life" (660). A State which fails to do its duty, rebels against God. We are responsible for the sins of our nation, even those which we ourselves did not commit [This is how he can rail against the North while "convicting" the people of their sins!]. Every patriot should come with sackcloth and ashes into the house of the Lord (665). The compact which the States entered was a granting of particular rights to the Federal Government. If Congress oversteps it s bounds, it breaches trust with the States. Other States may break trust with each other and seek to control the Federal Government for its own interests. America was destined to spread civilization and religion over all the lands and be a shining light for all to see. To forego this through bad faith is treason to the Most High (670). The North should withdraw from the Union, because they cannot in good conscience honor the terms of the Constitution. Fleeing slaves ought to be returned, the North has no legal jurisdiction over them. The Territories are the joint possession of all the states and should be treated as such, not as the private possession of the North. Because of these breaches of the Constitution, "the Country is brought to the brink of dissolution" (675). When Israel rebelled against God, God told Moses, "I will make of you a great people." God may say this to the penitent in our land. [Whoa! Moses refused this offer and pleaded with God not to break his covenant. This is pretty poor exegesis! Moses passed the test and the entire people of God were blessed.] Our own Commonwealth (South Carolina) is also guilty, particularly in our treatment of slaves. [But first let me rail on the North some more--they do no better in how they treat their laborers] Free labor views people as production units; population soars and unemployment rises. When labor is part of the capital (i.e., slavery), the interest of the laborer is more carefully guarded. Free labor reduces wages to a minimum. The gap between rich and poor grows. Government must then provide for the poor, stifle population growth, or organize labor. "The non- slaveholding states will eventually have to organize labor, and introduce something so like to slavery that it will be impossible to discriminate between them....We do not envy them their social condition" (681). We have not treated our slaves with proper love and justice (683-5). "Even though our cause be just, and our course approved by Heaven, our path to victory may be a baptism of blood" (688). IV. "The Princeton Review and Presbyterianism," J.H. Thornwell Hodge has so distorted my views that I can hardly believe it is not intentional. He is the finest scholar in his fields, but his fields are limited. He has never been a pastor, and he has difficulty with the practical working of our system. Thornwell dissents from using the term clergy because it establishes two castes. Power is found in the Church as exercised by Church officers, the elders/presbyters. All church members are ministers and laity, some have the responsibility of ruling and teaching. [On the regulative principle, Hodge is more Lutheran, Thornwell more Presbyterian. On ecumenicity, Hodge will grant that other forms of church government are tolerable, Thornwell will not.] VI. "The State of the Country," J.H. Thornwell, p860. Milton: "Resistance to tyrants is obedience to God." The decision to secede was unanimous--no voice dissented. The Federal Government has gone too far and must be resisted. But don't worry, the South will not reopen the Slave-Trade, that is kidnapping. The Election of Lincoln demonstrates the determination of the North to radically alter to compact our fathers make. The Constitution is neutral on slavery- -States and individuals are equal before the law, both slaveholding and non- slaveholding are equally permitted and protected. Now they wish to say that since slavery is not explicitly protected by the Constitution, it is therefore not a right recognized by the Constitution. What if the Slave-States had the majority? Would the North have submitted to the imposition of slavery and the elimination of their institutions in the territories? The North has usurped the Authority of the Government. "The people of the North hate slavery more than they love the Union" (885). Vol. XIV No. 1, April, 1861 I. "The Princeton Review on the State of the Country," John H. Rice, Louisville, Kentucky, p1. [Perspective from the border states, attempting to justify the South] Politics can never be elevated to the sphere of religion. Religion will always get dragged down into mere politics. They move in different orbits around a common center, influencing each other, but never colliding without huge damage. The Republican Party of the North dissolved the Union, not the South. The PR misjudges the South: 1. They did not secede for money, but on principle. They refuse to be ruled by the North. 2. It is not merely the plantation owner who would be ruined by abolition-- Everyone would. The southern economy is too tightly knit together. This was not a revolt engineered by a few wealthy planters. 3. The cause of secession was not Abolitionism, nor the North's sending of "cruel and fiendish emissaries" to stir up blacks. The North would not have had such patience if the South was inciting Northern laborers vs. Capitalists, and besides, the Northern laborer would revolt sooner than the slave. 4. He believes that the South has controlled the country, and is now crying because they've lost control. Why has the South seceded? Not that they have lost "only equality, but liberty in the Union." "The separation of the American States was begun when the so-called Republican Party was organized as a sectional party, and that it was consummated when that party triumphed over the combined Union men of its own section in the election of Abraham Lincoln to be President of the United States....They have subverted the Constitution in its most essential principles" (14). The South cannot hope for security and freedom under a Constitution controlled by Abolitionist or even sectional forces. The Republican Party "is a sectional party...challenging the right to rule over the whole people of another section of the land by laws affecting the interests of that section alone, and having no sort of bearing upon the law-makers themselves, except to promote their wealth at the expense of the subject States" (15). [Makes connection to American revolution and refusal to submit to tyranny.] The election of Lincoln was political subjugation of the South. They can no longer have a voice in government because the majority party is vehemently opposed to all they believe. The North has triumphed, not over the South, but over the Constitution. [Definition of Southern Slavery, p33-4] Northern Republicans are continuing the despotism of England against the Colonies. VI. "A Vindication of Secession and the South," Rev. Benjamin M. Palmer, New Orleans, LA, p134. Disappointed in Breckinridge. RJB sees the origin of the problem in the anarchist formation of the Abolitionist Party and culminating in Lincoln's election and the secession of seven states. He believes that the secessionist forces will be overthrown from within, that the Abolitionist forces will suffer the same fate, and both forms of anarchy will be removed from power. The problem is that neither Abolition nor sec