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 secession are minority viewpoints in their respective sections. RJB says: 1). Slavery is a domestic institution beyond the strictures of any State or General Government, but is a badge of the fallen condition of the human race; 2). The Territories should be equally divided between slave and free; 3). The Union needs the South, so the North should make concessions, remembering that the North recently allowed slavery as well; 4). Secession from the United States is wrong. Avoid force but continue to govern and enforce laws in the South. RJB doesn't go far enough and he doesn't understand the political realities in the South or in the North. Abolitionism is comparable to demon possession (142). The South has been very orderly and lawful--hardly the signs of anarchy. RJB is an imperialist..."apostasy from the political faith of our fathers." No. 2, July 1861 V. "The General Assembly of 1861," John Adger, p296. Only 16 out of 90 possible commissioners from CSA--put in a false position. Refers to Washington D.C. as "that odious seat of despotism abhorred by 1/3 part of the church. Full account of the debate on Dr. Spring's resolutions (310-329) and commentary (330-347). Though not at the GA himself, McMaster was behind it all, engineering the triumph of Abolitionism in the church. Where was Hodge? He was "ridiculed, and opposed, and snubbed, and put down." Dr. Monfort told him that Prof. Moffatt's election over Mr. Shields (CH's candidate) "was the punishment of his opposing the 'loyalty resolutions.'" Hodge and Yeomans, in particular, tried, but even they acknowledged that it was a just was. Views N.Presby's as enemies. No church can properly function in two different nations. No. 3, October, 1861 I. "The Battle of Fort Sumter: It's Mystery and Miracle--God's Mastery and Mercy," Rev. Thomas Smyth, p365. Holy War--lamentation in heaven--jubilee in hell. Lists outrages of the North. Lincoln is "a usurper and a military despot", "a perjured traitor." Providential victory at Sumter. The North fortified vs. South, which is an act of war. The attack was in self-defense, since all those guns were trained on an important city. God has declared himself for the South. Righteousness of the South vindicated by Constitution and Union: 1) Equality of the united sovereign states, 2) "treacherous violation of that compact" regarding the territories, 3) Violation of fugitive slave laws, 3) the act of Congress establishing slavery in the Louisiana Territory--in accordance with the treaty with France, 4) Refusal of Congress to admit MO as a state, 5) Violation of the MO Compromise, 6) Taxes and tariffs which benefitted only the North, 7) War of the North vs. the Constitution and the Bible on the issue of slavery, 8) abuses of Southerners visiting the North, 9) longsuffering patience of the South, 10) barbarities and atrocities of North vs. Southerners. III. "Principles of Church Government," J. B. Hillhouse, p431. discussion of S.Pbn polity in the formation of the PCCSA--parallels between civil and Pbn government (Pbn govt as foundation for civil govt). Mosaic economy as foundation of modern church government. No. 4, January 1862 II. "Address of the Presbyterian Church in the Confederate States of America," p 531. We leave so as to make for peace--the North will no longer have to denounce us and argue about us. Two nations cannot live with one church--for the sake of peace and charity, we leave. The N.Pbns have confounded Caesar and Christ. Without slavery, "we are profoundly persuaded that the African race...can never be elevated in the scale of being." (546) V. "The Victory at Manassas Plains," Thomas Smyth, p593. Providential history of Southern fortunes. VI. "The General Assembly of the Presbyterian Church in the Confederate States of America," James A. Lyon, p618. Spring's resolutions did not force the South out, rather it unified those who would have been loath to leave. Interesting debates, but nothing of particular relevance to the war. No. 1, July 1862 IV. "The General Assembly of 1862," Rev. Joseph R. Wilson, p52. 47 members, less than 1/2 of those elected, due to difficulty of travel. Abuses of slavery can only be removed, "by allowing Christianity to have full sway in its development and management." 4 days long--too small to accomplish much. [war has dramatically curtailed the South's ability to organize and get things done--not just the church] No. 3, January 1863 III. "Letter to the Rev. Dr. Robert J. Breckinridge," Rev. John H. Bocock, p372. You say that any amount of the blood of Southern men, women, and children is worth the reunion. We submitted to insult and injury for 30 years at Northern hands. We appeal to the Declaration of Independence that when government becomes destructive of "life, liberty, and the pursuit of happiness" the right of revolution is granted. Europe has turned against you--they see that you are a despotism. IV. "Report on the State of the Church," (a paper read before the Synod of Virginia, during its sessions in Staunton, Oct, 1862), Rev. A. W. Miller, Petersburg, VA, p405 Impassioned and fervent speech on the necessity of 1) evangelism--for the church, simply holding her own is sinful and impossible, either we advance, or we recede 2) Ruling Elders as divinely appointed officers with Christ as the source of their power--not the people, 3) Pastoral study and mental toil to produce solid sermons--visitation done by elders. The Methodists work harder at their unbiblical class system than we at our biblical eldership. Ministers, elders, and people alike are guilty--few understand the importance or have reverence for elders. Deacons as well need better training and ought to be more diligent in their duties. No. 4, April 1863 I. "The War of the South Vindicated," Rev. Thos. Smyth, p479. The North displays a "terrible earnestness, and almost superhuman malevolence." Breckinridge and Hodge, etc, profess to "have lost confidence in our morality." This is a justifiable defensive war vs. fanatical abolition. War is a judgment of God vs. North for fanatical abolitionism. Defends divine right of secession. The states ratified the Constitution--they are the proper objects of union, not the people. IV. "Religion and Politics," James A. Lyon, p569. The necessity of the divorce between religion and politics is a popular fallacy in America--"An erroneous impression universally received as a self-evident proposition." And destructive. The separation of religion and politics is "the birth of modern infidelity." The design of Christ's kingdom is to bring all the world under divine allegiance. Not being of the world means taking Christ's teaching and rejecting worldly teaching and principles. Note that the union of Church and State is very different from the union of religion and politics. Most of the rulers and politicians in America are godless men--how shameful! [slams anti-Sabbath laws, and so-called "Woman's Laws" which vitiate marriage to the great harm of the woman--in his view] Laws have been passed prohibiting ministers from holding public office--blasphemers, adulterers, etc, are OK, but not preachers of the gospel. [Lists several laws which discriminate vs. Christians.] Politicians have taken a hostile, irreligious stance. The world is to be transformed and "kingdoms of the world are to become the kingdom of Christ." [Postmillennial view espoused] Ministers ought not jump into secular party politics, if they do, they should be forced to demit. But, Christianity is aggressive and seeks to impregnate all areas of life with its own principles, all to the glory of God. "Its avowed aim is to overthrow every institution of degenerate man that is not in harmony with itself; that its sceptre is destined to rule over all to other sceptres." 589. Christianity will one day become "the law of the whole world." The Church is to speak only the Word and cannot represent the world. In its nature the Church "is wholly separate and distance from the world." In its design, the Church is "an aggressive empire" yet "incidentally it is a fold" for the people of God. It is a city on a hill. Outward Christianity is "to enlighten the world, mould public sentiment in accordance with the Word of God, and thus win the world to Christ."592 The world will not be converted by a miracle, but by evangelism--civilizing agencies are helpful, but only the gospel can transform hearts. "Worldly institutions...are unable to regenerate the world, and to bring it back to God." Only the Holy Spirit through the Church can bring the world to God. Therefore we must speak the truth and set the example, because the truth and the moral example of Christians are the instruments of the Holy spirit for converting the world. Unlawful and immoral have become confused. If a thing is against the civil law, most consider it immoral. Hence the moral law and the precepts of the gospel are being undermined. "The Church, as the peerless bride of Christ, is not allowed to petition kings and governors, and legislative bodies, to do right, and to refrain from doing wrong. This would be inappropriate and degrading. She may command, but not beg, in the name of the Lord God." [response to Thornwell's Memorial presented and withdrawn at the GA of 1862]. Ministers are watchmen to denounce iniquity and warn of danger. If you put wicked men in public office, expect the ruin of the nation; Christians cannot vote for, or contribute to, "the election of ungodly men to posts of political power and trust. It is...a sin, which never fails ultimately to bring with it its own punishment." Doing nothing is equally bad. Christians must actively seek to bring good men into office--only voting for God-fearing men. Doing all this will bring the antagonism of the wicked, but the Church has become too complacent and has formed an alliance with the world. Vol. XVI No. 1, July 1863 I. "Slavery, and the Duties Growing Out of the Relation," James A. Lyon et al, p1. Our responsibility: evangelize, develop, and elevate the whole people. Rather than send the gospel to the African, God has brought the African to the gospel. Slave-trade was cruel and disregarded the laws of humanity--nothing in its history can justify it, it's origin was due to a low state of popular moral sentiment, for too few Christians spoke against it. To revive it would be a sin against the Laws of God, and would damage slavery as it exists--we don't want too many blacks. Besides, "a slave is productive and valuable in proportion as he is civilized and cultivated." The slave trade would damage slavery by reducing the patriarchal character where masters raise their slaves, engendering "kindness and sympathy on the part of the master" and filial respect on the part of the slave. The slave trade is nothing but man-stealing; it was thrust upon the colonies, in spite of their protest. We are not responsible for its introduction, but for its maintenance in the conquered territory. We are not guilty of slave trade simply because we hold slaves. The question for us is 1) is the relationship justifiable and 2) are we faithfully discharging our duties. "Like the existence of God, it is taken for granted from the beginning to the end of the Bible." Slavery is only necessary for an inferior part of the race, to elevate them--both master and slave rise or fall together. How the master treats his slave is indicative of what he will become. "It is true that it sometimes happens that an individual of the black race may be enslaved to an individual that is, in fact, his inferior...it is his misfortune; he must, nevertheless, share the condition of his class" p9 "free labor" makes capital and labor antagonistic-no thought for well-being of workers. Slavery makes the master concerned for the well-being of his workers, elevating, not degrading them. If the Civil War does nothing but free us to better develop and evangelize the blacks, it will be worth it. We must treat blacks as men, similar relation as to children (slaves are minors for life) and we must correct evil abuses. "Slavery ceases to be a justifiable relation, when the advantages growing out of it are not mutual." p15. Taking selfish advantage of another human being is abhorrent "to the instincts of humanity and the golden rule of the Gospel." Elevation of the slave will never reach the level of the master, because the master is developing at the same time. The slaves development must always be "to a degree consonant with his condition as a slave." "A smart slave is more valuable than a stupid one"--ignorant slaves are to be feared, for they cannot understand the desirableness of slavery (18). We "suggest" that "whites and blacks worship God together" and we must certainly repeal the anti-literacy laws which are "justly odious." Masters ought to live in the midst of their slaves--not leave them entirely to the overseers (absenteeism), but should mingle with them and be "a father to them....Such is the slavery sanctioned by Christianity." There is insufficient legal protection for the persons and lives of slaves (slave testimony not admissible in murder cases vs. whites)--perhaps not direct evidence, but slave testimony should at least be considered circumstantial evidence. The death penalty should only be administered by lawful authority, not by masters or overseers. Marriage needs to be protected among slaves. The current situation is an "outrage upon the Laws of God" and treats slaves as mere brutes. The temporary inconvenience is in no way comparable to the eternal benefit of insisting upon this. Religious instruction renders slaves easier to govern, more honest and trustworthy and more valuable--but even if this were not true, it is our Christian duty. Slavery, by current law, is tyrannical. Let us make it legally and in truth, patriarchal. II. "The Downfall of the Union," R.S. Gladney, MS, p37 The dissolution of the US Government was "a great evil." Now the Northerners have begun a "ferocious war of invasion.." (The future millennium of Christ's spiritual, not personal, reign is near at hand--and will be brought in by a fuller understanding of the Gospel). The North systematically tried to weaken the South, formed a despotism to subjugate the South, then turned to the sword when that failed. Even in the North, few people inherit the birthright of the Declaration of Independence's "inalienable rights" of "life, liberty and the pursuit of happiness." These calamities we now face are God's judgment: why? --The law of God was ignored and compromised--it was a false assumption that all are created free and equal, and also that correct government is only by consent (compact theory of government). We said that these were fundamental axioms of government--that's absurd. The infidel origins of such theories are clearly seen in the consequences of the French revolution. The moral law says that all men are created subject to it--it is the basis for the laws of the land; therefore government is an ordinance of God, not of a compact. The moral law contains the fundamental principles of all good government, and demands complete obedience. "All law is founded upon existing relations," first to God and then to man, depending on what relation we sustain to them. Far from being free, children are born under the most absolute government of all--the family. Household government (including slavery) is more charitable than the hireling system, because in sickness or in want, the hireling is turned out, whereas the slave is cared for. Northern abolitionists say that "if the god of the Bible has authorized it [slavery], we must make another God;" for "all men are created free and equal"48. "Liberty simply means doing as one pleases"--but does not include the right to do wrong. "every one is free just in so far as his will is in harmony with the moral law, so far as he chooses to do his duty. The servant who does his duty freely, is just as free as his master; and more free, if the master does his from compulsion. True freedom is peculiar to no condition of life....It demands obedience, without any reference to the consent of man. The declaration that "all men are created, or born, free and equal; that they are endowed with certain inalienable rights, among which are life, liberty, and the pursuit of happiness; and the dogma that men can only be rightfully governed by his own consent, as received and understood by the great mass of the people, are subversive of every precept in the decalogue. Infidel in their origin, they are practically atheistic....They assert a freedom in opposition to that state of subjection to law in which every man is born." It ignores depravity and demands "for human laws the consent of man, instead of the authority of God."49-50 NOTE---> There is a "connection between the political and theological heresies of the present century: that Adam could not be the representative of his posterity, because they were not there to give their consent." The results of the Declaration of Independence: Albert Barnes, Harriet Beecher Stowe, "demand for an anti-slavery Bible and an anti-slavery God," Atheism, Communism, Woman's Rightsism, Free-Loveism, Mormonism, Agrarianism. Not just the North! "We, too, ignored the moral law as the only correct charter of human rights and duties." "We joined in the shout to the infidel goddess of Liberty." We wrongfully admitted that slavery was evil. Our government must be subordinated to the divine government, and "the Bible be received as the only rule of faith and practice in law and government." IV. "Dr. Thornwell's Memorial on the Recognition of Christianity in the Constititution," [of CSA] p77. [Presented at the GA of 1862; never adopted; never voted on, since Thornwell wanted unanimous approval or none. Re-presented after Thornwell's death at the GA of 1863-- provoked much debate--see following articles.] "The Constitution, admirable as it is in other respects, still labors under one capital defect. It is not distinctively Christian." We desire you [the legislature] to "express the precise relations which the Government of the States ought to sustain to the religion of Jesus Christ"80. The United States failed to acknowledge the divine ordinance of government, which resulted in a "people with a species of supremacy as insulting to God as it was injurious to them. They became a law to themselves...[and] were accountable to none." "A foundation was thus laid for the worst of all possible forms of government--a democratic absolutism....The will of majorities must become the supreme law, if the voice of the people is to be regarded as the voice of God; if they are, in fact, the only God to whom rulers are bound to obey."81. Government is the institute of man, but also of God. "To the extent that the State is a moral person, it must needs be under moral obligation; and moral obligation, without reference to a superior will, is a flat contradiction in terms. If, then, the State is an ordinance of God, it should acknowledge the fact."81 Does the State have the right to accept the Scriptures as the Word of God? Not in the sense of prescribing them to all people as the rule of faith and practice, but Yes in the sense that the State regulates "its own conduct and legislation in conformity with their teachings." The will of God in Scripture "is not a positive Constitution for the State" but for the Church. "It is rather a negative check upon its power."84 This does not limit office-holding to Christians, we do not ask that all believe, but simply that none would do anything inconsistent with Christianity, and that all office-holders "acknowledge it [Christianity] as the religion of the State." "Here is where our fathers erred." To prevent religious establishment, "they virtually expelled Jehovah from the government of the country, and left the State an irresponsible corporation....They made it a moral person, and yet not accountable to the source of all law." "Our republic will perish like the pagan republics of Greece and Rome, or the godless republic of the United States, unless we baptize it into the name of Christ....We long to see, what the world has never yet beheld, a truly Christian republic." Proposed addition to the section on liberty of conscience in the Constitution: "Nevertheless, we, the people of these Confederate States, distinctly acknowledge our responsibility to God, and the supremacy of His Son, Jesus Christ, as King of kings and Lord of lords; and hereby ordain that no law shall be passed by the Congress of these Confederate States inconsistent with the will of God, as revealed in the Holy Scriptures." V. "The General Assembly of Columbia," John Adger, p87. The evangelical churches represent 7/8 of the people. A. Debate on the floor: Mr. Miller's criticism of Thornwell's paper: I). On Principle: a) "it is not clear in its pertinency." The Constitution is a governmental document, not a religious one; b) "it is not clear in its significance." We may not remain a Christian people--is the government to enforce Christianity? Just because the majority of our people are Christian is not sufficient for this; c) It "is not clear in its usefulness." "Communities are not ruined by a bad government so much as by a bad Church." The government's abandonment of Christianity simply follows the decay of Christianity. II. The paper is doubtful--too long to express the opinion of a large body, such as: the "godless republic of the North"? We are of them. South Carolina has no such recognition of God--is she under God's wrath? The paper shows how to have religion established without establishing a Church. But our religion is a Church. Does this not open the door to violating liberty of conscience by enforcing Christianity? Prof. Peck's response: 1) The author withdrew it last year--why pursue it now that he has died? 2) Remember that the Presbytery of Hanover (the precursor to the Synod of Virginia) urged the passage of Jefferson's bill establishing religious freedom in VA; 3) The paper is eminently sound in principle, except when it asks government to acknowledge the supremacy of the Son of God, because it elsewhere says that Scripture functions only negatively in civil government; this demands positive acceptance; 4)...5)...6) it makes "the civil magistrate a judge in matters of faith. B. Adger's commentary: We agree with Dr. Lyon [comment from the floor] "that it does not become the Assembly to petition Congress upon any subject." States do moral things, therefore have a moral character. Miller misses the main point; in this case it is conscience versus conscience: let the majority rule. Also, if the State is a moral person, then it must acknowledge God. Peck misunderstands the paper: the State does not make Christianity her religion, but rather agrees not to make any law contrary to Christianity. Peck agrees that the government should obey Scripture, but refuses to let them put it into words. "To declare that the Word is a negative rule for States, is not inconsistent with insisting that they should acknowledge it as such a rule." NOTE--->"If there be no God distinctly acknowledged by the people, they will be a God to themselves. The will of the majority must then become the supreme law, and any Constitution prove itself a dead letter." No. 2, Oct, 1863 I. "Church and State," Rev. Thomas E. Peck--Prof. of Church History and Government, Union Seminary, VA, p121 Church and State are similar in that both are ordained of God, for his glory and the good of mankind, yet they differ, since the State is the product of creation, while the Church is the product of redemption. They have a different relation to God and to man: the state to all men, but the church to the (professedly) redeemed. "Will the acknowledgment of Christ in the Constitution make us a 'Christian nation'? Have not the kings of France enjoyed the titles of 'eldest sons of the Church' and 'most Christian kings'?" Since civil government was given to all men, all that is needed is a recognition of God as governor of all nations. Scripture is the rule for the Church, but human reason is the rule for the State. The Bible clarifies the "light of nature." Only half the people profess Christ--we cannot impose on the other half. It would impose hypocrisy. The supremacy of Christ is a doctrine of revelation, and has nothing to do with the State. The public conscience is subject only to the light of nature, "interpreted and corrected by the Word of God, when the State is in possession of that word." I cannot comprehend the idea of a Christian state ruled by unbelievers. This is the doctrine of the Presbytery of Hanover, "the Virginia doctrine" from 1775-85, which supported Jefferson's "Bill for the Establishment of Religious Freedom." II. "A Slave Marriage Law," anonymous, p 145 [response to "Slavery, and the Duties growing out of the relation"] The abuses of slavery were covered up by our defenses of the institution, now we can deal with them. We must rigidly inspect our slave codes, criticizing them freely and boldly, abuses exposed; "and the inner life of slavery reformed and restored, as far as may be, to the pattern shown us in the Bible," solely on the basis that we are accountable to God--no other reason will do. A criticism of "Slavery...": regulating slaves' marriages is "fraught with immanent danger." Slavery is a domestic institution subject to family government, no civil. The Master is the law-giver. "The civil code absolutely no where recognizes his presence in the body politic, except as property." "A legal recognition of marriage among slaves would be the first and decisive step towards a total inversion of the relation of that class to the State and to the family." [Yet he previously admits that the civil government may, and has "abridged the master's natural power in respect to the punishment of crimes committed by the lave, acknowledging that in criminal cases, the state may treat slaves as persons]. Marriage, based on a contract, would give slaves civil obligations and civil duties, letting in "as a flood, many of the evils of a virtual emancipation." Marriage is based on natural affections--so is private property--will you give them that as well? This would be a "declaration of civil freedom." What of divorce legislation? Slaves would want frequent divorces, which our laws can't handle. We would need new laws solely for slave divorces. Do you want slaves as parties in civil suits? This would change domestic to political slavery. If it is unscriptural and sinful to forbid the marriage of slaves, then we and all slaveholding Christians before us are consigned to infamy for "winking at open uncleanness and adultery." Legal recognition is not necessary for the moral validity of marriage. God himself is the witness. In addition, a conflict of laws (marriage and property) would be established. "The evil of separating families is greatly overrated." It rarely happens. "A bad ruler, like Nero, or Robespierre, or Lincoln, will wring more agony out of helpless humanity in a brief reign, than all the slaveholders of Rome or the confederacy would inflict in many generations." 155 The law should provide that executors of estates, etc, should not separate families: 1) this is the case in most separations 2) these people have no personal interest in the slaves, and 3) this is the one time when the courts have authority over the slaves. The free negro's practice is more despicable than the slave, because he is under the general law. "The African civilization in America,...must appear the transcendent fact connected with our continent since the discovery of the new world [many Northerners would agree!!!]. They have risen to such heights in so short a time. Laws against educating slaves are a dead letter--they are never enforced, and should be speedily eradicated. In civil law the slave is property. In criminal law, he is a person, and should "stand before the court exactly as any other person." [vs. the law which remunerates masters for capital punishment--a law which encouraged masters to be negligent toward their slaves who were on trial--since they'd be paid if the slave was executed]. Better mercy for pecuniary interests, than indifference on the same grounds. IV. "Report of the Committee on the Religious Instruction of the Colored People," (Presented to Hanover Presbytery, Oct. 1863), Rev. J. Leighton Wilson, Secretary of Foreign and Domestic Missions, p140. It is the duty of the Church to provide religious instruction; we cannot "satisfy our own consciences for holding them in bondage, or exacting from them the daily services we do" if we neglect this duty of spiritual blessings. It is absurd for men who believe that the Bible teaches slavery to forbid slaves to know the content of the Bible! The North has a natural antipathy to the blacks, and desire to wipe out the blacks to make room for the whites. Approves the practice of most of the pastors in the Presbytery for holding regular Sabbath services for blacks, and recommends the following: 1) Every Christian master should seek to have slaves worship at the same place as him--same as children. Our church should ensure that ministers of other denominations are not needed. 2) Every plantation should erect a small chapel for Sunday afternoon worship and instruction from Scripture and the Catechism. It should be led by the master or his family, and visited by the pastor regularly. All plantation schools should adopt a uniform curriculum so the pastor can regularly examine all at once. 3) Daily prayers, morning or evening; a hymn, prayer, reading, and prayer--no more than 12-15 minutes (can be led by either whites or blacks) 4) Domestic servants should be brought in to family worship--they are part of the household. 5) Baptize the children of colored believers--they are a part of the covenant. Some pastors do this already, but not many. Baptismal vows should be taken by the parents, not the master, but we do not insist on this. To deny baptism is an "act of injustice to our colored brethren and their offspring. 6) Exercise all possible influence "to render sacred and permanent the marriage relation between our colored people, and especially among the members of our Church." Blacks have been lax, but isn't that because whites haven't cared? The Church should do all in its power to make the sacredness of marriage felt by the blacks, and also should encourage masters to avoid separating couples and families. These measures will encourage "greater self-respect," less vice, and would bring many to salvation. No. 3, April 1864 I. "The Character and Conditions of Liberty," Thomas Smyth, p201. 1. "Justice and equality the only stable foundation of all natural and moral rule." (God is the helper of the oppressed. The South is defending a just cause, and "our course dictated by a righteous and peace-loving spirit." Therefore, "we may, while acknowledging our guilt and the righteousness of God's judgment; boldly approach God's throne," appealing for his intervention). 2. The constitution of society "has diversity of rank and condition, with limitations of rights--as pointed out and provided in God's Word, (since a slaveocracy [Israel] was God's model). These two laws guarantee perfect liberty, which is co-ordinate with law. The NT affirms that if a government is constitutionally organized on a principle of equality and has common good as its end, by securing the greatest liberty in the exercise of the most rights and privileged--to all entitled to them--it is sent by God. [Just a curious question--Does ancient Rome meet this criteria? But Paul affirms the Roman government as sent by God!--PJW] Defence of slavery from political science and biblical teaching--relies greatly on Calhoun. The Constitution was good, but the Declaration of Independence's "infidel maxims" have led to the loss of liberty, destruction of the Union, and war. There was no self-preserving power in the Constitution, but it was based solely on intelligence and virtue. It allowed the possibility of: 1). Too much power in the Supreme Court, which subordinated the States to the US Gov't. 2). The extension of Congress' powers beyond constitutional limits to allow sectional legislation [Basically, not enough restraint of Congressional power. My paraphrase makes it sound self-contradictory]. 3). Too much discretionary power in the Presidency, allowing him to control elections (through his making key appointments), foster sectional jealousy, and bring all government into one party. This rendered the Constitution "ineffective in resisting the irrepressible conflict of Northern and Southern interests and views, or to provide against the possibility of a sectional majority of States and people wielding the power of the electoral body, and against an overwhelming majority of the voting citizens of the country giving up a government, intended to represent the interests of all sections to a factious, usurping, and tyrannical party." Jefferson and his followers set god aside, and repudiated his moral government. "Human nature was enthroned. Reason was deified. The voice of the people became the voice of God." "Liberty is gone in the United States....The President has become a military dictator; his mansion a palace; his attendants armed troops; his presence among the people attested by the glittering pageantry of an imperial guard; his will the death warrant of generals and subjects; and his most puerile and egotistical speeches must be heard in abject silence, or fawning, sycophantic adulation and applause." *(footnote: "He stopped short in a recent speech and ordered a man to prison, who had uttered a word of common ejaculation). p229. "Universal suffrage...has become the right arm of arbitrary power." From the Examiner: the North "forced the South to resist their aggression and tyranny, and then, in the true spirit of vulgar despotism, resolved to revenge the insult which they deemed to have been offered to their sovereign will." 232. No. 4, March, 1866 III. "The Relation of the State and the Church," R.S. Gladney, p349. Congress no longer believes that its powers are delegated by the States, but professes to rule over the States. From the history of US politics, we conclude: 1). " Sinful man, by his own wisdom, is not capable of establishing and maintaining free or self-government." Whether by merging Church and State, or separating religion and government, he has not found, "the elements of freedom and stability in government," nor the solution to the relation of Church and State. The two have really one solution: when "the kingdom of this world shall become the kingdom of our Lord," then freedom and happiness will become "triumphant and universal." Checks and balances are insufficient, and the general intelligence of the people is not enough [O! that the fightin' fundy's of today would only get that through their heads!--The parallels between the social activists of the 1860s and the 1990s are striking]. --Religion and Government: always have been intimately associated, but has been the subject of great difficulties--The US tries to ignore religion: Constitution is "infidel and atheistic," and has overreacted to the "bigotry and persecution" of Europe. "An open warfare has long been waged upon religion and morality; in attempts to do away with the Sabbath; to expel the Bible from public schools;...in the propagation of false and licentious ideas in regard to human liberty; ignoring the divine government and under the name of the 'higher law,' deifying the blind instincts of depraved humanity." "Freedom," or self-government, cannot provide both freedom and stability--"the union of Church and State, as in England, constitutes a better and more permanent government than one which is negatively infidel." 357 Government is not founded upon religion, but upon the moral law, for both arise from and are necessary to the sinful condition of man. Its two-fold design (rule of action and revealer of guilt and condemnation) is the same as that of government (rule of action and restraint on evil). All government is ordained of God. "It is the mission of the State to teach and enforce the moral law:" 1). "...because it is the charter of all the rights which God has given to man." Strict observance guarantees stability and freedom--regardless of form of government- -if the Decalogue, rather than the Declaration of Independence were inculcated--as explained in the OT and NT, and were incorporated into the Constitution as the basis of government, we would not be in this mess. 2). "...because in every government there must be a supreme authority." No human authority in unquestionable. Only the moral law is a perfect moral code. The man who9 objects to it is "morally insane; and therefore unfit to have any share in the affairs of government." 3). "...because the moral law is the only basis of free government." It defines human rights in relation to man's several relations to God and other men, "not according to some imaginary equality which has never existed and never will exist." It does not "declare that man, born under the law, and subject to law according to the circumstances of his birth, is free, and can be governed only by his own consent; that the king and the beggar, the philosopher and the fool, the servant and his master, are either intellectually, politically, or socially equal." 4). "because the ends of government will never be fully attained until human government is in harmony with the divine government." Thus human governments will reveal the sin and condemnation of the world and leave them to seek for Christ, becoming subordinate to divine government. The relation of the State to the Church is the same as that of Law to Gospel. It is given from the definition of the design and necessity of the State that it is equal to the design and necessity of the moral law (rule of action and restraint on evil). Thornwell's memorial was ill-advised because it adopted the supremacy of Christ--an article of the creed--whereas the moral law belongs in civil government. Law and Gospel: the Church is the visible organization of the kingdom--it proclaims the gospel, and has no coercive power. Chastises northern Presbyterian (OS) GA of 1865 for converting to being "a political body, proclaiming political creeds, and adopting political measures to enforce them. Speaks against the MO test oath--the State has no right to impose political tests on the clergy. Pray for sinners' salvation, but also for the judgment of the wicked. The Moral Law: The entire decalogue is a whole--without the first table, the second table is worthless-->therefore, the state needs to acknowledge the whole. Freedom cannot be forced, but is based on moral fitness. How to do all this: 1). Remove immoral men from office; 2). Make the State teach the moral law by example as well as word--this will eventually bring in the millennium. We have now exposed the confounding of morality and religion, law and gospel, state and church. V. "Northern and Southern Views of the Province of the Church," John B. Adger, p.384. In 1861 we agreed that the Church should have spoken, but that it spoke wrongly [Spring resolutions]. Later we modified this language, for "it is not always clear who is the Caesar that has a claim on our loyalty." To the North, however, it was plain--she knew the truth and spoke it boldly--except for Hodge, and the protestants, it was as clear as day. It was not a political decision, but ecclesiastical. Rebellion against lawful government is sin--therefore, we were sinning. So also, the Synod of South Carolina saw secession as a moral and religious question, which demanded that the Church support her new Government. Church courts may err, especially in the heat of political excitement. It is the universal conviction of Southern Presbyterians that the GA of 1861 erred; in 1862 R.J. Breckinridge led the GA to instruct the Government respecting policy and declared the Church of Christ loyal to human government; in 1863 they allowed the flag to fly over the GA; 1864 decided what the South's political aim was ("to found an empire on the cornerstone of slavery") and determined that Emancipatio was a necessity; and 1865 made political rules of admission for Southerners to rejoin the Northern Presbyterian Church. "Having, in 1863, declared itself the creature of human government, and so dethroned the Lord Jesus, now, in 1865, it seems disposed to make disloyalty to its new head, viz. Caesar, the synonym of all sin" 387. (*note: Thornwell was not at the Synod of South Carolina in 1860--the Synod which suggested that if South Carolina seceded, the Synod would support it) The intention of the Synod of South Carolina was not to handle politics, but ecclesiastical matters. If it was wrong, it was an isolated error, the Synod of SC never proclaimed on politics afterward--neither has the Southern GA. We said we were in "cordial sympathy with the people of the Confederate States," and that "it is the peculiar mission of the Southern Church to conserve the institution of slavery, and to make it a blessing both to master and to slave. We could not, if we would, yield up these 4 millions of immortal beings to the dictates of fanaticism, and to the menaces of military power..." These two utterances are the closest thing to non-ecclesiastical utterances of our GA. Hodge claims that "Synod's pledged themselves the support of the new Confederacy"[Oct.'65, p646], and that Synod's and GA's "have been among the foremost in the assertion of extreme Southern doctrines and in the manifestation of sectional jealousies.[July p506]" But Southern Synod's have been free from such error, while Hodge admits the fault in Northern Synod's and GA's [Oct., p644]. (In his eulogy on Lincoln) Hodge says that "since the death of Christ, no such dogma stains the record of any ecclesiastical body" as our statement on slavery--But that twists the whole meaning of our statement: we desired to reform slavery, not conserve every iota of the slave-laws. Gives historical teaching of the Church on Slavery: Chrysostom quotes Paul to say: "'if thou mayest be made free, use it rather'--that is, abide in slavery." Jerome, Theodoret, Ignatius, Gregory of Nazianzus, Basil, Leo the Great, all discuss slavery, but never hint "that slavery is unlawful or improper." "Babingtom says it took one thousand years of the constant influence of Christianity" to begin to eliminate slavery. This is a very conservative stance: the Church allowed her spiritual influence to slowly conquer. Hodge has no personal knowledge of the Southern pulpit--his claims that they are filled with political preaching are probably more true of the North than of the South. The error of the South was to assume that God must bless the right, forgetting that the righteous are often overthrown, and that "God had revealed no promise on which [this] faith could rest." Hodge has willingly agreed to the GA's decrees of 1862, et al, because for him 1861 was only wrong because the GA was divided between two nations. How can he consent to placing the Church's loyalty in the State? He accuses the South of fostering a "new theory" of Church and State starting in 1859--with Thornwell (spiritual nature of the Church), but turn to the Princeton Review of 1848--the new theory is on pp424-426, as it is adopted unanimously by the GA (from the motion of Dr. Krebs), where the GA states that Church courts were "ordained by God for spiritual purposes...[Voluntary] societies must make their appeal, not to Church courts, but to Church members." Or see the WCF XXXI, 4-- It's there! "Dr. Thornwell's doctrine was none other than what Dr. Hodge himself frequently declares, but the latter is not at all times consistent with his own positions. He has no fixed principles upon the subject, but veers about with the varying winds which blow upon him."405-6 [this may actually be a fair statement-- Hodge's ecclesiology does seem like a blend of reformed and broadly evangelical tendencies]. "We believe he will be held responsible, in great part, by posterity, for the Church's swinging loose from her former safe and sure ground." We heartily agree with his 5th topic pp642-3,47-53. "Dr. Hodge has enemies in his own Church...who have even threatened his ejection from the chair he has filled so long and so ably, and who would like to destroy his Review." So while constrained by conviction and his foes to attack us, we see that "his heart still pulsates with a brother's love [toward the South]. We can truly say that we reciprocate his kind feeling." [PR, 1865, p639] Hodge tells us he has always viewed "sudden and general Emancipation" as a disaster for blacks and whites. p657, Hodge says he supported the Emancipation Proclamation. Therefore, Hodge "accepts a fatal disaster for the blacks, in order to secure the punishment of the 'rebellious' whites." Then in his eulogy of Lincoln, Hodge considers the Emancipation Proclamation as the "unspeakable boon of humanity." He lacks consistency. The North has chosen to absolve us of our responsibilities in slavery and seek now to set blacks against whites in the South. They must answer to God if they fail. The Christian South, "We still love the negro. He had powerful claims upon us before the war; his conduct through that struggle...has added greatly to their force." [Interesting statement]. Problems for reunion with Northern Old School: 1). Northern view of Church and State; 2). the "rationalistic and practically infidel attitude" to slavery. "They have set up a morality better than the Bible's." [See footnotes on 405-8 for Hodge and Thornwell on the province of Church courts: they are virtually identical in principle.] Vol. XIX No. 3, July 1868 VI. "The General Assembly of 1868," John B. Adger, p430. Reaction against Rome too great in America. Outgoing Moderator T.V. Moore's exposition of the corporate life of the Church was much needed. American has little sympathy with the 16th century Doctrine of the Church, but supports the "practical no-churchism of Independency," while political democracy has infiltrated the Church [! Has Nathan Hatch seen this? It's only an aside, but here's an 19th century witness to The Democratization...]. Relates this to the Northern defection from the spiritual Church. In fact Moore [says Adger] leans in the direction of making the Church--instead of Christ--operate directly over all of life, which tends to secularize the Church. 1867-Synod of KY expresses interest in joining PCUS; 1868-Not yet ready to join; 1869-Joins, and Stuart Robinson is elected Moderator; 1870 GA held in Louisville, with Dabney as Moderator] Vol. XXI No. 1, January 1870 IV. "Southern Views and Principles not 'Extinguished' by the War," A.W. Miller, p61. [prepared for publication November, 1865] Our cause is still just. We still adhere to State sovereignty and the right of secession, etc. No. 3, July 1870 VII. "The General Assembly of 1870," (no author given, probably Adger), p411. p441--Commissioners from the Northern Assembly: Prior to the GA some Northerners asked if a Northern delegation would be "kindly received." p442-they were warmly welcomed, though they were expecting "a less cordial reception." The good will of the South goes to all those in the North who are "like-minded" with these delegates [there is a definite note of suspicion here]. The Speech of Dr. Van Dyke: p444-We are not here to ask concessions, "Presbyterians can't be reconciled in that way. There is too much militant blood in them for that." We do not ask you to humble yourselves before us, or vice versa, but to stand together before God. Resolution no. 3 of the Northern GA of 1870 says: "No rule or precedent which does not stand approved by both bodies shall be of authority in the reunited body..." This means that without repealing the history or acts of the GA, "those acts which our Southern brethren consider offensive and dangerous to them are declared to be no longer in force." The Acts of 1865-6 were an ultimatum which we declare no longer in force. We propose that we establish a joint committee to resolve our current difficulties [ostensibly the property wars in the border states, but with a view toward eventual reunion--see Northern response to Southern action, below, p454]. p445-7 Response of the Southern GA [Adopted 83-17]: This GA has never shown any hostility toward the Northern Church on the basis that there is no justification for "acts of aggression or retaliation against any branch of Christ's visible kingdom." We cordially agree to your proposal. Our difficulties with reunion are: 1). Both Northern wings fatally compromised themselves with the State--this must be dealt with. 2). The Northern GA has compromised the Confession too much, and "must come at length to embrace nearly all shades of doctrinal belief." We alone, now, stand for OS Presbyterianism. [This is incredibly insightful--viz., the next 50 years!] 3). Some members of our body were "violently and unconstitutionally expelled" from the OS GA. You can't simply ignore this because the OS has merged with the NS. Those acts and that interpretation of the law must be repudiated. 4). The same accusations have been levelled against the whole Southern Presbyterian Church, including heresy and blasphemy. Christian honor and love demand either their withdrawal or our condemnation. None of this halfway stuff. p448-Even the substitute papers offered in place of the above report all rejected organic union--ever. Even official correspondence was rejected, "unless certain difficulties were removed." 450-51-The Northern Church has so berated us since 1861 that if they feel that we are now Christian brethren, they should at least have the decency to retract their accusations. p454-from the pastoral letter: We have never made one unfriendly act or declaration (as a GA) against the Northern Church, nor have we tried to take their property, and we have easily received their members into our churches--never retaliating for 1865 or following acts. Response of Northern GA: Cancel the committee, we cannot accept your conditions. No. 4, October 1870 V. "The New Church," (anonymous editorial--probably Adger), p553. Every foot of the barrier wall is on the Northern side. She must remove it. Reviews Van Dike and Hodge's reaction to the Southern rejection of the Northern overture. Minutes of the Synod of South Carolina (Old School) 1860, 1861. See photocopies. Robert L. Dabney. Discussions: Evangelical and Theological, vol 2. Banner of Truth Trust, London: 1967. (First Printing, 1891) Old School, Southern Presbyterian Theologian from Virginia "The Christian's Best Motive for Patriotism," Sermon at the College Church, Hampden- Sydney, VA, November 1, 1860 for a Fast-Day proclaimed by the Synod of Virginia, p401[all page # are from the Banner of Truth edition]. "Political agitation is most unfavorable to spiritual prosperity." Stop comparing North and South, we are one country. The Church is to manifest a Christ- like love that can paralyze strife. 1) Christians should pray for their country. Christians should confess their sins, individual and social--not other peoples sins, from other parts of the country. "Our business is...with our sins" for which we are responsible to God. Let each man forsake his personal and local sins--the social sins which afflict our whole nation, "that selfish profusion of luxury," profanity, "blasphemy of reason" and "that peculiar sin of the Southern country, the passion for bloody retaliation of personal wrong." 2) Let all Christians, whether legislator or citizen consider his own concerns and duty, not under the party, but under God. Never vote for a man of corrupt moral, or else "God will assuredly avenge himself for our violated allegiance to him." The wicked man must never be voted into office--you have placed too many there already. 3) "Every Christian must study the things which make for peace." "A Pacific Appeal to Christians: An Address to the Clergy and Laity of the Christian Church of the Country," from the Central Presbyterian, March 1861, p413. One State has withdrawn--others prepare to follow--the sword is not far behind. The Northern Churches have entreated the Southern Churches to not be hasty and work for peace. Exaggerations of North and South alike are problematic. All Southern Christians deplore the rupture of the Union. But: If southern states are "persistently refused their full rights in the confederacy and its common territory and the protection granted by the constitution to their peculiar property, then in our opinion,...the catastrophe, however lamentable, must be met, sorrowfully indeed, and yet with the resolution of freemen." But we are not sure that this time has arrived. Patience and discussion may yet produce fruit. Final call to prayer. Signed by: Dabney, SB Wilson, BM Smith, TE Peck of Union TS Virginia; the President and one Professor from Hampden-Sydney College; the Editor of the Central Presbyterian; Three Presbyterian ministers; an African church; the late President of Davidson College; 5 professors at the U of Virginia;---also in general agreement, 1 Episcopalian, 1 Methodist, 1 Presbyterian, 5 professors from Washington College Virginia [the whole faculty], 2 professors from the Virginia Military Institute;--- Also the President, Presiding Elder, and Chaplain of Randolph-Macon College appreciate the address but fear secession necessary, though they hop for a peaceful solution. "On the State of the Country," letter to S.I. Prime of the New York Observer, published in the Central Presbyterian, April 20, 1861, p421. The guilt of disunion lies not with me or my brethren in Virginia. When danger loomed large, we cried, "Christians to the rescue." Virginia tried to answer that call and "stand in the breach." We endured wrongs and held out the olive branch, "even after it had been spurned again and again." The North refused to listen. "The point of farthest endurance has been passed at length...her magnanimous, her too generous concessions of right have been met by the insolent demand for unconditional surrender of honor and dignity." "To crown all, the constitution of the US has been rent in fragments by the effort to muster new forces and wage war without the authority of law, and to coerce sovereign states into adhesion, in the utter absence of all powers or intentions of the federal compact to that effect." "Where are the good men who, a few weeks ago even, held out the olive branch to us...? If it is too late to reason, even with you, we will at least lay down our testimony against you before our countrymen, the Church, and the righteous heavens." If war comes, you should fight "for the supremacy of law and constitutional safeguards" with us. How can the whole North against us? "We have vainly boasted of the right of freemen to choose their own form of government. This right the North now declares the South shall not enjoy....The North undertakes to compel its equals to abide under a government which they judge ruinous to their rights! Thus this free, Christian, republican North urges on the war, while even despotic Europe cries shame on the fratricidal strife." This war will forever rend the nation "beyond the hop of reconstruction." "If you do indeed construe the Federal compact so that a ruthless magistrate may perpetrate unconstitutional wrong, may trample on the sacred authority of the Supreme Court, and may pervert all the powers of the Federal Government, instituted for equal good of all,...and the minority have no remedy except submission; if you mean that sovereign states...are to be the helpless slaves...of their own servants; if you mean that one party is to keep or break the compact as his arrogance, integrity or caprice may dictate, and the other is to be held bound by it at the point of the sword...then we say, that it is high time we understood each other; then was this much-lauded Federal compact a monstrous fraud, a horrid trap; and we do well to free ourselves and our children from it at the expense of all the horrors of another revolutionary war." The Northern conservatives declared the Chicago platform unconstitutional--now they cannot, or will not defend and protect us. "Are we to be held offenders" because we try to peacefully maintain our liberty by secession? The Northern conservatives cannot condemn us, because they acknowledged that the Constitution has been broken and yet have proven unable to restore it. Moreover, in 1787, when joining the Union, Virginia "expressly reserved to herself the right to sever its bonds whenever she judged they were used injuriously to her covenanted rights." The first act of war was the fortification of South Carolina's forts against her. The only use those forts were to the Federal Government was the oppression of the South, as the North had already stated. The trade route of the Mississippi has not been closed against the North, "May I murder my neighbor because I suspect that he may defraud me...?" VA always recognized the right of secession. It does not destroy the lawful government, only an unjust government has reason to fear. If the government infringes its compact, it has rendered itself a worthless "rope of sand." Secession only confirms its disintegration. As long as the government is faithful, secession is unlawful. "If you find that the voice of justice and reason is no longer permitted to be heard in the North...then we invite you and all true men" to come to the South. "For you we have open arms and warm hearts; for our enemies, resistance to the death. Yours in the bonds of the gospel," UNITED PRESBYTERIAN The Evangelical Repository, devoted to the Principles of the Reformation, as set forth in the formularies of the Westminster Divines, and witnessed for in the United Presbyterian Church of North America (Thomas H. Beveridge--dies fall, 1860--New Editors: Joseph T. Cooper and William W. Barr 1860-) Philadelphia, PA (United Presbyterian Church of North America) Vol. XVII No. 3, August 1858 "The Methodist Episcopal Church, South, and Slavery," p 160. The 1844 split was not caused by ultra-Abolitionists--They had seceded and formed the True Wesleyan Church. But when a bishop became involved in slavery by marriage, the South tried to change the rules and failed. After seceding from the North, the Southern church was content to leave the very same rules on their books for 14 years, only voting in 1858 (140-8) to expunge the slave rule. They have express "no opinion" on the African slave-trade, because "slavery is not a subject of ecclesiastical legislation." Vol. XIX No. 9, February 1860 "Southern Testimony against Slavery: correspondence between Mrs. MJC Mason and Mrs. L. Maria Child." Mrs. Mason: you heap praise upon John Brown?! White masters whose slaves had been killed rushed to stop Brown from the grief in their hearts. I myself have tended many old and sick negros, even those who were hopelessly dying--do you show such compassion for the poor factory workers in the North? "Do you ever sit up until the 'wee hours' to complete a dress for a motherless child, that she might appear on Christmas day in a new one along with her more fortunate companions? We do these and more for our servants, and why? Because we endeavor to do our duty in that state of life it has pleased God to place us." Mrs. Child: John Brown died for great principles. God will righteously judge him and history will maintain his reputation. Attacks slave-laws as the institution of slavery. Argues that northern women care for the sick and poor more thoroughly than the South. "The whole civilized world proclaims slavery an outlaw, and the best intellect of the age is active in hunting it down." Calls Emerson, "The Plato of America." No. 11, April 1860 "The Present State of Our Country," Thomas H. Beveridge, p515 I have no party, nor do I care for politics. "Knowing little or nothing about the merely civil matters...as a Christian and an editor..." I address the current affairs. Southerners try to stop us from even thinking other than them--using "violence and outrage...[or] intimidation and vituperation." The South believes that the North is "arrayed in bitter hostility against them...[and will] repeat the armed invasion of Harper's Ferry." Most true Abolitionists, however, are Quakers, who "wouldn't hurt a flea." We have "no desire to interfere with Southern interests or institutions, rather we believe slaveholding to be a sin against God and man "highly injurious" to the South and we are using every lawful means to get it abolished. The territories belong to the people of the US. The Majority rules, therefore slavery should never be there as long as the majority is anti-slavery. The "friends of freedom constitute a majority of the stockholders" [in the country]. "We, the people of the United States, believing in the Bible, the Constitution, and the Declaration of Independence, will extend the blessings of civil and religious liberty to all the new territory we acquire." We cannot change Southern laws, but we can prevent them from spreading. We do not Southerners, we hate and loathe slavery. "The Christian Anti-Slavery Society of Philadelphia," Francis Church, p599. Declaration of Principles: 1) The sacred and inalienable rights of man; 2) property in man is impossible "equally contrary to natural justice and revealed religion;" 3) American slave system and the practice of slaveholding is "essentially sinful and anti-Christian" and should be treated accordingly; 4) 5) the duty of the Church is to "refuse fellowship with another sect of the Christian church" which defends and admits slaveholders; 6) the total extinction of slavery is "to be demanded at once, in the name of God;" 7) total abolition "as the providential mission and duty of the American Clergy and the American churches of this generation;" 8) 9) The Word of God is "our charter of freedom" "any assertion that the Lord God sanctions slavery [is] practical infidelity." The group seems mostly RPC and UPC (the only denominations mentioned in the article). No. 12, May 1860 "Preaching the Gospel: What is it?" C.D. Cleveland at the first meeting of the Christian Anti-Slavery Society, March 9, 1860, p639. The purpose of the Association is to extinguish "our great national sin." "The very existence of an anti-slavery, a peace, or a temperance society, is a standing rebuke to the church of Christ." The Reformation should have made these principles a part of their faith, preaching and practice. If they had, Intemperance, slavery and war would not trouble us. The Church has failed her duty--now we from various denominations must right the wrong. To preach against slavery is to preach the gospel--liberty from oppression was the mission of Jesus Christ to the poor and oppressed. Vol XIX No. 1, June 1860 "The Influence of the Early Church on the Institution of Slavery," Philip Schaff, p12. Heathenism has no concept of the rights of man--slavery was absolute and pervasive. The spiritual equality of Christianity inevitably led to civil equality, just as Christ redeems both body and soul. Abolition was never an issue in the Church. To the Abolitionists of today, the early Church silently acquiesces to a heinous sin, but "it takes time to cure any evil of society," and a gradual cure is more effective, since it gets at the root. Ignatius counsels servants to serve more diligently, and they will receive a higher freedom in heaven. Chrysostom was the first after Paul to recommend gradual emancipation, but the Church laboured from the first to improve the intellectual and moral condition of slaves, to adjust the inward inequality, which would later abolish the external. Often Christians would manumit their slaves, but it was never considered a duty in first four centuries of the Church. "Emancipation in the West Indies," (From the Christian Press), p15 Blacks are better off, production is up, crime is down, and that is in a society where blacks are in a vast majority. [Southerners use the West Indies as a horror story of the futility of emancipation--Who's right?] "What to do with Them," p17. Put them to work with fair wages--they'll do fine. "Canadian Presbyterians on American Slavery," Rev. Dr. Willis at Commencement of Knox College, p42. Rejects Dr. Spring's "fallacy...of confounding a thing with its abuses." "Slavery...is the abuse." "Invective against some of his own countrymen who had volunteered apologies for the slaveholder." "Slavery and Missions," JLD, p47. If the Turks knew slavery was tolerated in America, Protestantism would be dealt a fatal blow. No. 5, October 1860 "German Serfdom," p297 They own the land, but pay such high taxes and are under such constraints that they are better off than slaves. No. 7, December 1860 "Pro-Slavery and the Christian Intelligencer," p398. The Christian Intelligencer (Reformed Dutch): we have never defended slavery, but we oppose Abolitionism. "It is malign, reckless, fanatical, vindictive, and infidel." It rejects the Constitution which we sustain, and divides the Church--so we oppose it. We believe that slavery is "a social, moral and political evil--the removal of which is to be desired and sought through the intervention of providential causes and evangelical agencies." Simply because we do not submit to a political party does not mean we support slavery. Editorial response: This puts slavery into a category by itself, unconnected to other sins. "Is it, then, in favor of the gradual abolition of adultery, theft, and Mohammedanism?" Walking the fence won't work. "Would that ye were cold or hot." No. 11, April 1861 "The Political Aspects of Slavery," by R.P., p597. "The infidel dogma that religion has nothing to do with politics" has such a grasp that Christian men have been gagged in the pulpit and like it. The UP, FreeP, and RP Churches can never acquiesce. From the Solemn League and Covenant to the present, "our religion and our politics have been inseparable." Slavery is wholly political--not natural, spiritual, or civil. Only the power of Government can enforce bondage, and what is slavery but the most tyrannical government. The North is guilty of making laws which protect slavery. "We of the North are personally guilty of making and supporting a Constitution or government which pledges us to the support of the slavery we condemn." We should have, and now must, revise the Constitution to repudiate the Fugitive Slave Laws, remove our obligation to suppress slave uprisings, and prohibit the further spread of slavery--then there might be hope for the USA. "But if Christ's ministers will not speak for God and liberty...then there is no hop for the nation." "Terrible atheism...has been produced by the divorce of religion from politics." Christ "has sworn to dissolve" any nation which tolerates slavery. No. 12, May 1861 "Fearful Times," p682. We are about "to be plunged into all the horrors of war," but "there are worse things than war. These are anarchy and slavery." War is not a sin, these are. "Most solemnly do we believe that the outrages that have been perpetrated by the Secessionists of the South justify a resort to force on the part of our government." Shall we allow our laws and government to be trampled on? Shall these traitors and rebels be allowed to simply leave? Our Constitution has "grievous defects," but it's the best ever framed. We support peaceful amendments, but not its violent overthrow. The South doesn't complain of any violence on the part of the North, or that their views are not represented, but simply that this administration "will not pledge its influence to extend and propagate the vile system of chattel slavery." The Christian patriot must wholly defend the government, yet always seek first the kingdom of Christ, never losing control of himself. Vol. XX No. 2, July 1861 "Minutes of the Third General Assembly of the United Presbyterian Church of North America, meeting in Monmouth, IL, May 15, 1861," Committee on the State of the Country: p63 Horrors of war, yet our cause is just 6 reasons for God's wrath--only #6 deals with slavery "the great and immediate cause of the present trouble." "The blackest of crimes, to violate the image of God." Forbids evangelism, marriage and wages, and have countenanced it. Resolutions: 1) 2) letter to President "assuring him of our earnest sympathy," and cooperation in "his endeavors to maintain the Constitution." 3) Strongly recommend national and personal confession. 4) encourage a national day of fasting and prayer. No. 3, August 1861 "Meetings of Synods and Assemblies," p195. GA of PCUSA (OS)--favorable notice of Spring Resolutions GA of PCUSA (NS)--unanimous adoption of resolutions: 1) despotism and anarchy are treasonable acts 2) GA and its churches cherish the principles on which our government is based 3) absolute support of "the Government in all its constitutional authority" 4) 5) prayer for country, et al, so that in life and death, "they may be servants of the Most High." 6) prayer against slavery and all other social and political evils 7) forward these resolutions to Lincoln. Syn of RPC (OS)--Mourning own sins, of the Church as a whole and the Nation, and thanks for tokens of Divine favor to the Nation and the Church. Syn of RPC (NS)--"Strong declaration in favor of supporting the Constitution and the laws." No. 4, September 1861 "Times of War should be Times of Reformation," Joseph T. Cooper, p227. Speaks of the horrors and terrible realities of war, but it is sometimes necessary. The South will not submit to the will of the majority--free speech and press have been excised--the rebellion seeks to destroy the North, because it couldn't control it politically. This is a time of special watchfulness and prayer, remembering to maintain holiness before God. 1) Beware of "that spirit of national infidelity" which is rampant, institutionalized in our Godless Constitution. 2) Beware of pride and boasting. God's mercy is not due to us, but solely to his grace. 3) Beware of malicious feelings and practices, do not delight in war. 4) Beware of profaning the Sabbath and other modern vices. 5) Beware of slavery, that wicked thing which has brought war upon us. It violates the Declaration of Independence, and the principles of the Constitution, though not the letter. It must be abolished, in this land, or the nation is ruined. The civil rulers must crush this institution. No. 5, October 1861 "The Nation's Curse--Its Cause and Cure," Rev. John Van Eaton (sermon of August 7, 1861 at the UPC, NYCity) p273. We are one nation before God and the world, under one Government and Union. The sin of a part is the sin of the whole. "War is a curse." Civil war "an appalling curse." The nation is on the defensive: "to yield is to perish." "But the curse is deserved," for our sins are many: 1) Pride--"a prouder nation never existed." We the people must obey the law of God, but we are too proud and self- confidant. We ignored God in making the law of the land, both hi being and his counsel and blessing (as opposed to the Declaration of Independence, which invoked God). Pride is"the fruitful mother of crimes in our nation" as it was in heaven (Satan's revolt). 2) Insincerity and hypocrisy--We profess to obey God, but we ignore hi law: Sabbath mail, drunkenness, debauchery, and profanity characterize our nation, especially on the Fourth of July. 3) Irreligion and Immorality--many true but many false Christians--many more who mock Christianity. 4) "Worldliness, or Covetousness"--oppression of the poor for financial gain. This war is a rebuke as it stifles commerce and agriculture. 5) Insubordination--Disobedience to lawful authorities. Children rule their parents and popular opinion frowns on Biblical discipline: "Children must not be 'commanded;' they must be coaxed and bribed, caressed and cajoled." The schools follow suit--"lawful government is too often regarded as a species of unholy bondage." [That's the Southern argument for slavery!!] Church discipline is gone, for offenders can always find a church that will tolerate them. Sin is triumphant. The magistrates are most corrupt of all-- violating the very laws they vote for. This spirit has exploded in the South. "We must charge an unallowed hatred of that same race upon the North, producing an oppression only a little less odious in the sight of the holy God and universal Father, than that of the South." 281. "He is oppressed by taxation for education, and yet shut out from its benefit." This violates the Scriptures which commands love and justice for the stranger and the fugitive. "The wrong exists in the North as truly as in the South." Until it is righted, the disease will not leave the body politic. We must confess our sins, obey the Lord and do right, taking our stand with the loyal. "Minutes of the Fourth Annual Meeting of the United Presbyterian Synod of Illinois," State of the Country: Reformed and seceder sentiments on civil government and Sabbath. No loyalty to Constitution enjoined, but that of sustaining lawful government. Resolutions: President requested to use all Constitutional and lawful means to remove slavery from the nation. "In the opinion of the Synod, every slave in the United States has a constitutional right to all his natural rights." "Minutes of the Synod of Iowa," p302. "our great fundamental, organic crime is that of oppression." Enjoins the national fast day. We approve of the Constitutions statement: "to establish justice and secure the blessings of liberty" but mourn the compromises which were made, perverting the Constitution and sinning against God. This fast must be one which is acceptable to God "viz., "to loose the bonds of wickedness, to undo the heavy burdens and let the oppressed go free, and that ye break every yoke." We must repent and put away evil, for we are implicated in the crimes of our nation. No. 6, November 1861 "Minutes of the Synod of New York," p342. Express pleasure at McClellan's attempts to observe the Sabbath and improve temperance in the Army. The Government of the US is in the right, we support it, it is our duty to uphold the lawful government. Prayer for the extinction of slavery. "Proceedings of the First Synod of the West," p356. State of the Country: 1) We will defend religious and civil liberty inherited from our fathers and uphold the Federal authority in the present war. 2) Our institutions and laws are defective for allowing slavery--the chief cause of our troubles--though "the great sin of not sufficiently recognizing the existence and sovereignty of God, and of the law of God, in our national capacity, and a proud and practically infidel reliance on our own wisdom and power, to a degree and in a manner utterly inconsistent with Christianity" also ranks high. Unless we repent from our sins and do justly there will be no mercy. Appeals frequently to the Declaration of Independence. 3) The rebellion cancels their right to the protection of slavery. We favor a military proclamation of manumission. 4) We have pursued wealth regardless of the poor and weak and are subject to God's judgment. 5) Drunkenness is a national sin--importation of liquor sanctions this sin and ought to be prohibited. 6) Sabbath desecration has produced laxness and "prepared the way for our national punishment." Pleasure in McClellan's proclamation. 7) Encourages magistrates and people to honour God or be destroyed. 8) Takes these issues to the President and government officials by a committee. "The United Presbyterian Church of Scotland on American Slavery," Resolutions of the Synod of the UPC [formerly the United Secession (1733) and the Relief Church (1753)] respecting American Slavery and its faithful opponents in the US at the present time, p369. 1) "The Synod...has ever regarded slavery with unanimous and unqualified condemnation." 2) Not just that it is "impolitic, unjust, inhuman, and subversive of what are accounted the natural rights of man...but that it is flagrantly opposed to the revealed will of God, and is therefore and heinous sin, when maintained by those who possess the Holy Scriptures, and profess submission to them as the supreme rule of faith and practice." 3) American slavery is the most "inexcusable and guilty" of "all systems of oppression and legalized iniquity" in the world today, especially since America claims to be the land of the free. 4) Earnest sympathy with Christian brethren in the US who contend for abolition. 5) Copies of these resolutions be sent to the RP, UP and other Christian Abolitionist denominations. "Proceedings of the Second Synod of the West," 1) support the government 2)sins of the nation [usual UP list] 3) cries for us to do justice 4) approves McClellan 5) endorses Fremont's policy of emancipation [same principals as the eventual Emancipation Proclamation] [--6 dissented from the final resolution since it "conflict with Chapter 31, section 5, of the Confession of Faith."--response, this is an endorsement, not a petition.] No. 9, February 1862 "The Fugitive Slave Law Still in Force," speech by Rev. Gordon, p499. Rev. Gordon convicted of approving the whipping of a slave-catcher in Ohio. His response--Whenever the Government crushes human rights, it becomes the mob power. "All the devils in hell, and slave-catchers out of hell, shall not close my doors against him [the fugitive]." "The Great Conflict," editorial, p522. In order to discern the signs of the times--know the scriptures and have an honest heart. All Scripture testifies to a great upheaval before the millennium--not a "gradual diffusion of divine truth." For many years we held to this gradual view, but now we have rejected it, for God will come forth with "terrific vengeance upon his enemies." No. 12, May 1862 "Position of the Synod of Kentucky on Slavery in 1835," p657-72. Letter to the churches encouraging reformation to begin. Three options: immediate emancipation (not likely), gradual emancipation (much needed), or no action (then you perpetuate a cruel system which God abhors). "The Rebellion--Its Downfall--Its Cause and Cure," editorial, p690. The wicked rebellion is being beaten back, but slavery still gnaws at us. President Lincoln has adopted a plan of gradual emancipation which to us seems like too little. Editor of the Toronto Globe in CANADA: "it is the greatest step towards the freedom of the American slave which has ever been taken." This demonstrates that it is a war against slavery. It is a double barrelled gun, against the border states, it is a wise statesmanlike policy to keep them in the Union, and against the rebels, it is a military move. "Even the fame of Washington will fade before the glories of the man who brings freedom to 4 millions of slaves." New Series---Merger with the United Presbyterian Review. New Title: Evangelical Repository and United Presbyterian Review. Philadelphia Vol. I No. 1, June 1862 "Civil Government," a sermon by Rev. P.H. Drennen at the Pby of Bloomington, p3. Authority of government not based on the form of government, but in divine authority--not a social compact. The Bible has no form of civil government, but contains the soundest principles of government, which should lead to republicanism. Revolution is a last option, only after peaceful means have failed utterly. Perverse governments must be finally resisted. The Civil governments best ally is a pure Christianity which purifies hearts of men, making good citizens. State and Church have a common origin and are to be mutual helpers. "Prayers in the Convention which framed the Constitution," p58. May 25, 1787 to June 28--No prayer, and little success in deliberations. Franklin recommended it, debate--the motion was never voted on, as they decided to adjourn, and the topic never was raised again. Footnote in Franklin's journal: "The Convention, except 3 or 4 persons, thought prayers unnecessary." No. 2, July 1862 "Minutes of the Fourth General Assembly of the United Presbyterian Church of North America at its meeting in Pittsburgh, PA, May 21, 1862," p65. Select committee to memorialize Congress with the RPC on emancipation: "Holding slaves is a sin against the God of Heaven," against the Law of Christ, against the rights of man, and human liberty, etc., we "earnestly appeal to the Congress of the United States...to secure immediate emancipation" for all slaves. Select Committee on the State of the Country: Resolved, 1). the rebellion is trying to found a confederacy on "the reins of a crushed humanity" and is the result of slavery; 2) the solution is to turn to God and obey his law which requires liberty for the oppressed; 3) abiding confidence in the national Government, "bids it God- speed in suppressing this rebellion, and we pledge ourselves to its support in maintaining the principles of civil and religious liberty, by all scriptural means"; 4) send this to the President and the heads of various departments. No. 3, August 1862 "Deliverances on the State of the Country," p222 Old School, New School--simply quotes GA's (photocopied elsewhere). Reformed Presbyterian Synod (NS) 226-7: Whereas, ministers are watchmen to direct their people, etc., Resolved: 1) the present civil war is a punishment for our sins, especially that of human oppression, as Egypt was. The Declaration of Independence was a "solemn league and covenant" against slavery, as was the preamble to the Constitution; 2) Our defeats at first were God's wrath for our complicity with slavery, but now we are grateful to God for our recent victories; 3) "So long as slavery lives, no permanent peace can be enjoyed"--We trust that the President and Congress will pursue emancipation; 4) We warn citizens and government that compromise will not work; 5) we urge pastors to speak up for the oppressed--Slavery as a greater sin than most national sins; 6) We depend solely on God. Reformed Presbyterian Synod (OS) 227-8: The rebellion "merits the reprobation of every order-loving member of the community." Slavery is antagonistic to "the spirit of national and personal freedom:--The South wants to make serfs of the masses. Abettors of slavery in the North, "and all who sympathize with slaveholders...are scarcely less criminal than the rebels themselves." It is a rare case "that right is so entirely on one side," but this judgment is also on the whole nation for an unchristian and oppressive Constitution. Unchristian: it puts false religions on the same level as Christianity, does not acknowledge a Supreme Being, Christ or the authority of God over nations. Oppressive: it allows slavery. Therefore, the government should acknowledge God and submit to Christ, and "let the oppressed go free." No. 4, September 1862 "Benefits of the Rebellion," editorial, p312. 1) "We have learned that in our struggle for liberty, we cannot expect much sympathy from any nation on earth." 313. 2) Homogenizing of the nation--drawing blacks and whites together. 3) public opposition to slavery. the Churches are uniting against slavery. The Dutch Reformed, Lutherans, American Baptist Missionary Union all were silent before the war--now they are Abolitionist. New School and Old School Presbyterians, along with the Methodists, are slowly coming around. No. 6, November 1862 "The Great Southern Rebellion," A.R., p395-404. Comparison of the South to the "rebellion against the government of heaven by the apostate angels" in Milton's Paradise Lost. *******NOTE THESE, ABOVE AND BELOW******* "The Freed People of South Carolina," p405. Compares vulgar South and genial North in treatment of freedmen. Blacks don't really believe that the North is fighting for them. "The President's Proclamation," editorial, p440. Destroy slavery and the war is over--but can this proclamation really be carried out? 1) Many Northerners don't want to see the results (mass immigration, etc.), nor do they want to see free and equal blacks; 2) No Southerner will enforce this proclamation. The main result is that the intelligent classes have been won over to the Government. But far higher, we see the hand of God setting free the oppressed. The London Times sees it as waste paper--which it may be--but its moral force is not to be underestimated. No. 7, December 1862 "Thoughts for the Times," George C. Arnold, p461. These sad times will be "one of the most instructive chapters in human history." p406 Why? 1) "God's justice will not always sleep"--it has been aroused against the idolatry of "the Union." 2) the "folly of compromise with sin." 3) "God hates slavery." blasphemy of Dr. Palmer in calling slavery "a Divine trust." 4) our way of escape is repentance. "The State of the Country," editorial, p509. Standard fare. "The State of Religion," p510. "The Church has been growing cold and formal....vital godliness has declined." "The President and the Observance of the Sabbath," p511. [President's decree] Due to the importance of rest, deference to Christian people, and "due regard for the Divine will"--Sabbath labour in the military is to be reduced to strict necessity. "Christianity Versus Slavery," S.C. Marshall, p524. "We do not believe that any man was a member of the Christian church, whom the apostle knew to be a slaveholder in the proper sense of that term." despotas and pistous pespotas were extremely different, because believing masters viewed their slaves as brethren. [what about Southern Christians who did the same? Marshall's treatment of "biblical slavery" sounds like much that is written in the Southern Presbyterian Review, or Hodge and Breckinridge.] "The apostle had most probably been preaching anti-slavery sentiments" and so had to warn the Colossian slaves not to despise their masters. [!] No. 10, March 1863 "England and This Country," editorial, p701. Description of the "yeomanry's" response to the Emancipation Proclamation--They shouted down the Confederate supporters and backed the Union. The upper classes still support the Confederates. Vol. II No. 2, July 1863 "Minutes of the Fifth GA of the UPCNA," at Xenia, OH, p65. The committee recommended a Convention for Constitutional Amendment to show national allegiance to God. The GA simply encouraged all United Presbyterians to favour and co-operate with this goal. No. 5, October 1863 "Slavery has not a Divine Warrant," editorial, p211. [taken from the Presbyterian Banner] It is not sanctioned either in the OT or the NT. Rather service is sanctioned, so is involuntary servitude and hereditary bondage, but not slavery (where slavery=the deprivation of marriage, parental and filial rights, and education) "No man may hold his fellow man as a slave for a single hour." p212 [with this definition of slavery, they agree in substance with the Southern Presbyterians!] Editor's note: We thank God that the Old School Presbyterian Church has finally come around. "Who were the Slaves of the Roman Empire in the Days of the Apostles?" George C. Arnold, p296. Whites. Paul sanctions white slavery or no slavery. "But no sane man would dream of reducing Europeans to bondage." "You must either hold that Paul, speaking by the Holy Ghost, taught a revolting and abominable doctrine, which you reject with all your heart, or else admit, what is certainly the truth, that Paul never sanctioned white slavery, or any other." No. 6, November 1863 "A Covenanter's Remonstrance and Appeal," John Crozier, p379. You can't handle the idea that "Jesus the Messiah, the Savior, and the Lord of all" in the Constitutional Amendment!? "If the Millennium is to commence in sixty- six, as our best writers on prophecy have thought," the Amendment should be passed quickly. p381. MORE DEBATE ON CONSTITUTIONAL AMENDMENT: pp437, 452, 470. Vol. III No. 4, October 1864 "Our Achan," Rev. Wellington Wright, p305. Three years of fighting, no victory--therefore, "God has been fighting against us." p308. The Achan within our camp is slavery, but far worse is "the rejection of Jesus Christ by the mass of the people." Yet slavery is the "accursed thing" which this rejection has produced. "The Moral Aspects of the American War," from the Original Secession Magazine, p313. "The war is one of extermination, rather than conquest." No sympathy for the Confederacy of Slavery. The North has done less than it should, but has done alright. No. 5, November 1864 "The Princeton Review and Slavery," Rev. James Patterson, p375 "'To err is human,' but to acknowledge the error, divine." p377. The Old School never condemned slavery until 1864. She should repeal the acts of 1845 and 1846. CH says that the OS Pbn Church has not altered her stance on slavery. Previously the GA considere4d the American system of slavery to be morally wrong and evil, this has been restated. CH laments this broad and concrete usage of the word "slavery." Slaveholding, he says, is not sinful in itself. What!? "Slavery right, and slavery wrong." This is mockery! [No, it's what CH has said for over 30 years]. CH says that since the American system is so sinful, it may be justly abolished immediately, but that there is a just and Christian form of slavery, as outlined in scripture. CH is no better than the Pharisees who twist words. CH says that the GA condemns American slavery, not slavery in itself. Abolitionism is upheld by all the loyal North, and by all loyal Churches. Let the Old School join us! No. 12, May 1865 "Loyalty and Patriotism," Rev. A.M. White, p674. Welfare of the country second only to the glory of God. p678. "The Death of President Lincoln," editorial, p716. The "saddest event...in our national history." "Perhaps without exception, the greatest man that has lived, or that lives in our national history."716. Maybe it's good--"it was in his mind that the rebellion might end, without any special manifestation of justice toward the guilty. It may be that the God of justice could not permit [this, and so]...permitted our chief magistrate to be removed, to make room for one who will temper mercy with judgment." 717. All rebels are accomplices to the murder of Abraham Lincoln. This will inspire the American people to "administer justice to the guilty leaders of rebellion." MORE DEBATE ON CONSTITUTIONAL AMENDMENT: pp587, 616, 641, 709. Vol. IV No. 1, June 1865 "The Murder of the Late President, a Call for Fasting," editorial, p35. He showed the pity of a father for his children toward the South--never a word of bitterness. "We question, indeed, if such an example of self-possession, forbearance and long-suffering is to be found in the life of any public man since the world began." A "Second Washington". The Murderer tried to pull God himself off his throne by this act. p38 Chastises the government for letting southern leaders off easy. p40. "Disregard of justice" will call down God's wrath. No. 2, July 1865 "Minutes of the General Assembly," p76, State of the Country:" "unanimous opinion..." that leaders of the rebellion should be condemned as traitors. [Not a word of mercy or compassion toward the South] No. 3, August 1865 "Justice," editorial, p243. Quotes Rev Henry Ward Beecher at length--he despises Jefferson Davis, but doesn't want to see him hanged. Naturally, with his view of the atonement, he can never see the use of the death penalty. The moral influence theory allows God to forgive sin without the penalty of sin being paid, and "it is perfectly natural to carry these views in theology over into civil polity." p246. They are logical, but wrong. No. 4, September 1865 "Conscientious Assassination," Quotes the defense lawyer: Abraham Lincoln was a hero to the North, a destroyer of life, liberty and property to the South. This boy "differed from a patriot and a martyr simply because he was mistaken in his duty." p260 Editor: Wrong is wrong! This Broad Church Liberalism which justifies sin because of "public opinion and family education" [i.e. cultural conditioning] would let Payne and Booth off scot-free! No. 6, November 1865 "Doubtful Loyalty," p358. The Protestant Episcopal Church refuses to say that slavery was the cause of the war, and has welcomed the Southern Episcopalians back without batting an eyelash. "The action of this convention does not augur favorably for the future of our country." Fortunately, the secular press has strongly condemned the Episcopal Church (quotes the Philadelphia Press: "a shameless exhibition.") No. 8, January 1866 "What has the Church Done?" J.R. Johnston, p417. The "war for the salvation of the government of the United States." Prefers Barnes and Beecher to Palmer and Moore! Lists what Christianity has done during and for the war. (7 points) CUMBERLAND PRESBYTERIAN Minutes of the General Assembly of the Cumberland Presbyterian Church in the United States (1861-65) Alton, IL, 1865. See photocopies. PROTESTANT EPISCOPAL The American Quarterly Church Review and Ecclesiastical Register (N.S. Richardson) New Haven, CT, later moves to New York. Vol. XIII No. 3, October 1860 VI. "Dr. Craik's Discourse on the Union," p463. "Genuine Patriotism" vs. party and sectional rancour. Historical argument vs. States sovereignty. Secession is matricide--483. Vol. XIV No. 1, April 1861 VII. "The American Quarterly Church Review, and Our National Crisis," Moral reform must always begin from Above and within. Abolitionists are wrong on principle. Socially, slavery is guaranteed by the Constititution. Our national prosperity is based on the compromise on which the Union rests. Abolitionism is the same as Robespierre and the Jacobins, and is bringing a "reign of terror" with it. The Protestant Episcopal Church must maintain their faithfulness to Christ, not politics. Vol. XV No. 1, April 1863 VI. "The General Convention of 1862," p104. The Spiritual nature of the Church reaffirmed. No. 4, January 1864 II. "The Union, the Constitution, and Slavery," p541. "The American people were designed by the Creator to be one Nation." Slavery is not the cause but the occasion of the war. Primary cause is the "sins of the nation," both in public and private lack of virtue--corruption of government, including violation of the Lord's Day, allowing Mormons in Congress, the rejection of God's Word and orthodoxy, and therefore "the undermining of the public conscience." Secondary causes: Cavalier vs. Roundhead antipathies, free vs. slave societies (which are capable of harmonious resolution), sectional pride and jealousy, anti- Constitutional Disunionists--both the Abolitionists and the Secessionists. True Emancipation "must be the fruit of the supernatural Christian Element," not an enforced code. "The Divine Spirit of Love, peace, forgiveness, forbearance, and reconciliation," must grab hold of the public mind--only then can peace come honorably. Vol. XVIII No. 1, April 1866 V. "The Church: Puritanism: The Freedmen," (this Journal never gives authors, but I'm pretty sure that all these editorial articles are by Richardson), p63. Northern Puritans have trampled all over the South, sending preachers to run Southern churches; then they come home saying that Southerners hate us as much as before and cannot be trusted 66-7. The Presbyterian Synod of North Carolina declared: "The sin of schism is not on us. We protest our desire for union, if it can be effected without a compromise of truth, and our loyalty to Christ's crown and covenant. Those who may come among us to carry out the unscriptural and schismatical purposes avowed by the OS Assembly of 1865, we reject and oppose, as enemies of the purity and peace of our churches;..." we cannot accept them as ministers of the gospel. 69-70 R.J. Breckinridge waxed warm in trying to put the Declaration and Testimony authors out of the Synod of Kentucky. The Presbyterian Synod of Nashville declared: "Some of our minister and many of our Church members have been driven from their houses, for no other reason than that their political sentiments were not pleasing to the mob. We are sorry to say that some of the missionaries of the Northern GA have excited and encouraged this lawless spirit." This is nothing but persecution. 70 "Among the Methodists and the Baptists, the estrangement is equally decided and bitter." All this is doing is deepening the hatred. We must learn to love each other and have confidence in each other--let the South do its own work, and stop interfering "with the internal affairs of the South." At least 1,000,000 blacks have died since 1861--all this Puritanical interference will simply breed racial hatred and perhaps racial war. The world looks at the Protestant Episcopal Church and sees a coward, but it is really the spirit of Christianity. "The Church, in her own distinct sphere, and in her own way, will still go on conquering and to conquer." 73 We have considerable respect for the original Puritans, although the Established Church deserves more credit for nursing the Puritan and later the Wesleyan movements in her bosom. -- Notes Bishop McIlvaine's speech: sending agents won't help, rather "we must help them back on their feet and render them all the assistance in our power." 80 VII. "The General Convention of 1865," p86. By doing nothing during the War, the Church has done much. Other churches have much to unsay--we have nothing, so life goes on. The only stumbling block at the GC was the irregular consecration of the new Bishop of Alabama during the War, which was easily reconciled by both sides p88-9. "We do not recognize the right of any secular power...to order the ministers of Christ to pray for rulers, or a particular ruler; though it may justly silence and punish one whose prayers for rulers involve a denial of allegiance to the powers that are rightfully over him." --Recognizes and thanks the Bishop of Alabama for his stand on this issue. The refusal of the GC to put in formal terms its thanksgiving to God for the re-establishment of the National authority of the government of the US and the extinction of slavery has been taken by many as a sign of disloyalty and sympathy with the Southern rebellion. We just did what was best for Christ's Church. No. 3, October 1866 V. "Old School Presbyterians and Politics," p432. Most of the sects in the country are tossed about, which is to be expected of them. "Having no fixed Faith, they live upon the excitements of the hour." We expected better things of the Old School Presbyterians. Until the Civil War, the OS didn't meddle with politics, but the War spirit prevailed and the OS Church "which has of late been becoming more and more infected with New England Congregationalism and Pelagianism, was swept along with the current." [interesting statement--I wish he had specified what he meant!] GA of 1865--said that all Southern ministers applying for admission should be questioned on: 1) connection with the rebellion and, 2) their views on slavery. Even prospective members must repent and renounce their error if they have taken up arms against the US or hold slavery to be an ordinance of God. GA of 1866 (in the pastoral letter)--refused to moderate '65, since concessions to sin are intolerable. "If Christians are thus relentless in their hate, if they cannot forget and forgive...if it is at the Alter of Moloch and not of Christ, that they catch the spirit of devotion, then, pray, what hope is there for the Nation!" The Declaration and Testimony (a 27 page pamphlet), is unanswerable. The GA met it not with reason, but with brute force, first by shutting the Louisville Presbytery out of its sittings, 201-50, preventing them from defending themselves, then condemning the Declaration and Testimony as schismatical, rebellious, and slander against the GA, forbade the signers to sit on any Church court, higher than the Session, and declared any Presbytery dissolved ipso facto, which disregarded this action. "What crime had these gentlemen committed?"--not doctrine, these are the most Orthodox, while the majority want re-union with the heretical New School! It was solely an opinion that since the GA had overstepped its Constitutional bounds, "they declined to execute certain 'orders' of the Assembly." Mr. Galloway's speech was the lowest of the low: "a word spoken against the Assembly was treason and the speaker a traitor," that "Dr. Boardman was a traitor and his speech yesterday treason, and till he washed his hands of the blood of this hellish crime, he [Mr. G.] would never sit down with him at the Lord's table."p438-- (from the Ohio Statesman, penned during the GA itself). The author of this article (in the Statesman) W.M. Ferguson, who was also a commissioner was promptly expelled from the GA, on the grounds that he had slandered his fellow commissioner. Dr. Van Dike says there are two parties in the Northern Church, "the Radicals and the Numskulls. The first were blind; the second were cowards." "The fundamental mistake of these Old School Presbyterians, lies far deeper than even the most conservative of them suppose. The first question, which they need to ask, is, What is the Church?...The next mistake of these Old School Presbyterians, who believe, or who used to believe, in an organic historic Church, is, that they have forgotten the nature, office, province, and object of the Church; and have attempted to unite, and fuse, and blend, what God has forever put asunder": the two kingdoms of Church and State. The doings at StLouis remind us of the thumbscrews and rack of the inquisition. This is Erastianism of the worst form [This is choice: An Episcopalian chastising Presbyterians for being Erastian!] The ministers' call is to the gospel. "This is Christ's theory of reform: Make the tree good, and the fruit will be good." Journal of the Proceedings of the Bishops, Clergy and Laity of the Protestant Episcopal Church in the United States of America, Assembled in a General Convention 1862, House of Clergy and Laity: p37-40--Resolutions offered p51-53--Report of the Committee: The actions of our Southern brethren are not irrevocable, especially in light of the possible re-union. Action would be over- hasty. We must not proclaim in the realm of politics. As citizens we support the Union--as the Church, we pray for it, but we have renounced political associations and we will not break that. Report Adopted. House of Bishops: Divided over the condemnation of the Southern Episcopalians--indefinitely postpones action. Pastoral Letter: Theological and Biblical appeal to the South--we must speak to the state of the country. Romans 13 demands allegiance to the Constitution. Gentle remonstrance to the South REFORMED CHURCH IN AMERICA Acts and Proceedings of the General Synod of the Reformed Protestant Dutch Church in North America June 1861--Brooklyn NY, p100 see photocopy. June 1862--Syracuse NY, p210. Whereas there is an atrocious rebellion, Resolved: 1) love and obedience to a free and beneficent government and loyalty to Christ demand "unqualified support of our Government in its efforts to suppress this disastrous and most wicked rebellion; 2) Dependence upon God, bless our armies, eradicate the cause of the rebellion, give us peace, and in his way, break the yoke of oppression; 3) Acknowledge the goodness of God for civil society and religious blessings under this government; 4) full confidence in the President of the United States. We pledge our prayers and every sacrifice which duty may demand. June 1863--Newburgh NY, p356. Whereas, the duty of the Church of Christ is "to yield at all times a cordial support...to the legitimate government," and whereas this is even more so during a rebellion, Resolved: 1) deepest sympathy to government; 2) without mixing with party politics, we will support all measures not opposed to God's law to suppress the rebellion; 3) we hail earliest "salutary peace"- -which must include the removal of whatever caused the rebellion and dissolution of the Union; 4) dependence upon god to remove our National calamity.--Later added #5, gratitude to men in the Army and Navy, and #6, send it to Lincoln. June 1864--Schenectady NY, p503. Render to Caesar, etc. 1) sympathy with Government in suppressing rebellion, and maintaining the "cherished integrity" of the Union; 2) thanks to God for military successes--grace mercy and peace to the sick wounded and dying; 3) continued prayer for repentance and forgiveness of national and other sins; 4) in time past the General Synod declined to rule on the system of American slavery, because it had no impact on our Church, now we rejoice in the hop of the "entire removal of that system" and pray for the day of liberty for all.--- Unanimously adopted. June 1865--New Brunswick NJ, p648. See photocopy. BRITISH The British and Foreign Evangelical Review Vol. IX No. 33, July 1860 II. "Report of the American Board of Commissioners for Foreign Missions, presented at the meeting held at Philadelphia, PA, October 4-7, 1859," James Henley Thornwell and John B. Adger, (reprint). (Editors' note: "There is no danger that Southern notions on the subject of slavery...will exert any influence upon the minds of men in this country.") The ABCFM is no longer American, but sectional. The North became sectional to assail us, we have become sectional to defend our Mother--the South. Abolitionists have pulled the ABCFM into this present position--protesting against accepting funds from slaveholders. Acts of the ABCFM: 1840--suggested caution 1841--as a Board, we "sustain no relation to slavery, but as a Board we have no right to pass resolutions on "specific forms of evil..." 1844--Abolitionists withdraw to found American Missionary Association. 1845--Encouraged Choctaw missionaries to encourage and teach emancipation--discreetly if necessary. 1848--Letter from the Committee reviewing the Choctaw mission to Choctaw missionaries: the "system of slavery is always and everywhere sinful." If Choctaw missionaries do not teach this, they may lose their support. (reviewed by Charles Hodge in 1849, and thrashed as nothing but unrestrained abolitionism.) 1849--Withdrew sentiments of 1848 as only the "opinions" of the Committee, not the Board. Until 1854 the letter was ignored by the Board. 1854--[Choctaw Nation had excluded all who interfered with slaveholding from the Nation] Board fully endorses the letter of 1848--tries to compromise with missionaries. 1856--Reaffirms the caution of 1841, refused to act. 1858--The so-called "biblical" defense of slavery makes Christ a "minister of sin." Officially desires to be removed from the difficulties of the Choctaw Mission, but still tries to be reconciled to these missionaries, who have been found wanting in "the most elementary ideas of Christian morality." --Response of the Choctaw Missionaries: Slavery has caused no agitation among us-- The Choctaw people and we are wholly in accord. "We cannot believe that it is unwise and inexpedient for the Board to sustain us in what is scriptural and right." If you believe that we are in defection from Christian morality, why do you suggest that we affiliate with another Christian Board--if you are right, what Board would accept us? If you are wrong, why push us out? We cannot be regarded as the offenders. For 40 years we have remained consistent, do what you will.-- (signed) C. Kingsbury 1859--Mr. Treat's (the primary mover against the Missionaries) Response on behalf of the Board: The Mission is to be discontinued, the missionaries are not necessarily released--they may transfer to another field if they wish. --Response of the Choctaw Nation: took over support of the educational ministries. The Board has surrendered to the Abolitionists. It did not act on principle, but expediency. It never accused the missionaries of sin, but praised them. They tried to exercise ecclesiastical control without having ecclesiastical power [could Thornwell be making a jab vs. voluntary societies and Boards in general?!] New terms of church membership were imposed and the missionaries were effectively cut off. They commanded church missionaries to interfere "discreetly" with politics. A mission Board may quit their work if encountered by "embarrassments and perplexities." The North says that there are few Abolitionists, but many anti- slavery men. If so, then Anti-Slavery is the most dangerous element to the peace of the country, since it is raising the passions of both North and South. The North is slowly cutting off, and isolating the South. The only result is that the Christian doctrine of slavery is getting stronger in the South. The Latter Day Saints' Millennial Star (ed., George Q. Cannon-vol 25; Brigham Young, vol 27) Liverpool and London Vol. XXV Saturday, February 14, 1863 "Emancipation of the Slaves--The Prophet Joseph's Plan--Results of its Rejection," pp97-101. Joseph Smith, in the mid-1840s, declared that slavery should be abolished by 1850--with a fair price paid to slaveholders. By not listening to him, the Civil War resulted. They killed the One "who was best able to save them from themselves." Saturday, July 25, 1863 "'Civilized' Warfare in Missouri," p470. Missouri mistreated and persecuted Latter Day Saints--now she drinks the dregs of that cup--"until the word of the Lord is fulfilled respecting her." The Wesleyan Methodist Magazine (ed., John Mason) London "Oldest of Religious Periodicals" April, 1861 "The American Crisis," p361. Cotton is in high demand--so no matter what, this is a difficult situation. The end of slavery is such a high end, though, that we should not fear. Above all, the Christian sympathy of England should be with America. They have been second only to us in missionary zeal, but they are compromised by the sin of slavery. "Slavery is the weak part of the American Constitution" and is causing the whole to fall. The integrity of the Union is good--emancipation is better--[the clear implication is: America, fight for freedom!]. Lincoln only has limited powers, may he use them for God and country. [very condescending in his attitude toward the "limited powers" of the American presidency]. THE EVANGELICAL ALLIANCE Proceedings of the Geneva Conference of the Evangelical Alliance held in September, 1861. (ed., Gavin Carlyle) Edinborough/London. Resolution: Sympathy for "sad and terrible crisis." The "origin of this war is to be traced to slavery." We pray for a "speedy and complete suppression of a system" opposed to the gospel and civilization. Encourages an international day of prayer to be based on the American day of prayer. Copyright 1996, All rights reserved.