ELEVEN
THE COLLAPSE OF THE CENTER
AND THE END OF OLD SCHOOL PRESBYTERIANISM
Suddenly everything changed.
Newspapers that had engaged in friendly debates over the book of discipline and
other ecclesiastical topics now were embroiled in the all-consuming passion of
secession and civil war. Throughout 1860, most of the Old School press sought
to avoid political topics (the main exception was J. G. Monfort’s Presbyter
in Ohio). But after the November elections, every paper, north, west and south,
wrote of little else.
1.
The Political Climate of 1860
The emergence of the Republican
Party as a sectional party pressing anti-slavery claims forced northern
Democrats to distance themselves from their southern colleagues. And as the
Democrats divided over a presidential candidate, many northern moderates
embraced the Republican party as the only viable alternative.[1] While many were attracted to the principles of Bell
and Crittenden’s Constitutional Union party, they recognized that Bell had no
real chance of election.[2]
Nonetheless, as late as the summer
of 1860, Old School unity was considered inviolable. Even the New School New
York Evangelist concluded that the Old School was not likely to split.
After watching the New School divide, the Evangelist declared that Old
School conservatism was too deeply engrained. In a particularly astute summary
of Old School dynamics, it declared:
1. Her strongest men are on
the conservative side. 2. Her Southern men are of a more pacific character than
the faction who left the New School Church. Those of strongest Southern
sentiments, as Drs. Thornwell, Adger, and Smith, are men of mild and excellent
spirit. 3. The Assembly is kept in admirable discipline by her leaders. There
are no such bishops elsewhere in Protestant Christendom, as may be found to
number of a dozen or more in the Old School Church. These men can be accused of
no unfair means in gaining their power, and are not to be blamed for possessing
it. Nay, and it works well for the harmony of the body, as a whole, though it
may lay an uncomfortable suppression upon the real sentiments of the rank and
file. 4. The Old School press is interested in maintaining its Northward and
Southward patronage, and will of course use its utmost influence to prevent
agitation. 5. An all controlling Church pride--the idea of belonging to the
National Church--will hold in silence very many who otherwise would either
speak out, or come out.[3]
These
“bishops” (such as Nathan Rice, Charles Hodge, James Henley Thornwell, Thomas
Smyth, George Junkin, and, of course, Robert J. Breckinridge) had come into
their own as young ministers in the 1830s and 1840s. Now, a quarter of a
century later, they wielded a commanding influence. So long as the nation
remained united, the Old School would not divide.
But the pockets of opposition to the
conservative front identified in chapters 7-8 were growing–especially in the
northwest and in the south. J. G. Monfort’s Presbyter continued to press
the anti-slavery agenda. Convinced that many southerners wanted to end slavery,
Monfort commented after the trial of John Brown that “if the South would allow,
on her own soil, liberty of speech, and if the North would only abide by the
constitution, there might be hope. We do not, however, expect either section to
act again with much wisdom or discretion.” Monfort was convinced that “The
South began the difficulty in persecuting unto death men who opposed slavery,
and in this she had her Northern allies. The tables are about being turned in
the North, and there is reason to fear equal lawlessness here.” Monfort feared
that the day was past when the two sides could work together because northern
conservatives and southern conservatives were no longer on the same page.[4]
The northwest was the center of Old
School political discussion early in 1860. Robert J. Breckinridge wrote an open
letter to his nephew, John C. Breckinridge (vice-president of the United
States), defending the importance of maintaining the union. As rumors of
southern secession came to northern ears, the Danville theologian urged his
nephew (and other southern Democrats) to reconsider their rhetoric. In a
wide-ranging survey of the issues before the nation, he denounced slavery as
“contrary to the spirit of the Gospel and the natural rights of man,” and
declared his conviction that the Dred Scott decision was a travesty of justice.
If southerners were intent on breaking up “the confederacy, the alleged tenor
of the Republican party will answer as pretext.”[5] But Breckinridge was convinced that disunion was not
a legitimate option.
J. G. Monfort concurred with the
basic point, but was disappointed–and indeed offended, “that he should feel
himself called to throw such contempt and odium upon the political party which
commands the largest vote in the country, a party to which nine-tenths of the
ministers and members of his own church in the North-West belong.” While
Monfort was given to exaggeration when identifying the strength of his party,
it does appear that a large majority of Old School Presbyterians in the
northwest had come to favor the free soil agenda of the Republican party.[6] Monfort, however, was convinced that the Republican
party posed no threat to the South or its “peculiar institution.” What Monfort
did not know was that Breckinridge himself favored the Republican party.
Southerners could see this, and
therefore they replied to Breckinridge with even greater fervor. The North
Carolina Presbyterian declared that Breckinridge had practically rejected
the United States Constitution by opposing the Dred Scott decision,[7] while the Mississippian (a political paper)
asked whether Breckinridge’s statements on slavery were not “perfectly in
keeping. . . with the dogmas which emanate from the vilest bigots of the
Republican party?” The rhetorical level of the political newspapers went far
beyond the normally calm debates of the Old School papers. With an invective
simply not found in antebellum Old School papers (except for some of
Breckinridge’s own writings), the Mississippian declared: “When the
people of the South become so abject as to seek or accept the counsels of one
who has by such record vindicated his claim to their unmitigated abhorrence,
they will be fit subjects for the yoke which their Northern enemies are
preparing for their necks.”[8]
As the election of 1860 drew nearer,
Old School Presbyterians could not agree about the prospects for the future.
Some still hoped that the Democratic party and the Old School church would
prevail. O. S. P. argued that these bodies might offer the best hope for the
Union, because they were the “only party and church having strength in both
sections of the Union. . . In the light of history and providence, we may learn
that great evils are not often speedily removed; nor are great reforms hastily
accomplished.” Northern Old Schoolers could pursue their conservative
anti-slavery measures with confidence. “The church is safe. The Union will
stand. Truth shall prevail.”[9] Nathan Rice’s Presbyterian Expositor refrained
from political commentary, but it was widely known that Cyrus McCormick was the
money behind the paper (as he was behind the two Democratic political papers in
Chicago). In the opinion of the more politically-oriented Presbyter,
this was an attempt to use money to sway the minds of the northwest. Indeed,
one author thought that McCormick’s influence in both the religious and the
political press of Chicago was “surely an anomalous mixing up of the world and
the Church-- of politics and Presbyterianism.”[10]
Eastern papers, though, agreed with
Rice’s quieter stance. The Presbyterian reminded its readers to approach
the election in the light of God’s providence. Engles warned that the masses
“can be wrought on to believe that the very existence of our noble union is
dependent on the success of a particular candidate, while they spurn as
fanatical delusion the much more certain testimony from God, that the life of
their immortal souls is dependent on their full belief in Jesus.” Because
Christians believed in the sovereign government of God, “we should discard the
feeling that the welfare of our country depends on the ascendency of this or
that party, For God can confound the counsels of both alike.” Only a religious
people, he argued, could withstand the pressures of party passions.[11]
2.
The Election of 1860 and Its Aftermath
The election of Lincoln prompted
comment from all over the Old School. J. G. Monfort, the Old School’s most
politically engaged editor, rejoiced, though with most northerners he remained
convinced for several months after the election that the Union would remain
intact. While South Carolina and a few other states might temporarily secede,
Monfort naively believed that “the ‘poor white folks’ in the South are really
deeply interested in the abolition of slavery, and they will all know, in a month
after civil war begins, that this is their interest, and that now is their
time.” He thought that the south’s peculiar institution “levels them with
slaves.” Betraying his ignorance of southern social relations, Monfort claimed
that the southern army would consist solely of slaveholders who could not cook
their own meals.[12]
Others in the northwest were less
sanguine. On Sunday, November 18, 1860, the Rev. Samuel R. Wilson preached a
sermon on “The Causes and Remedies of Impending National Calamities.” Convinced
that the “Central States, the borders of which are washed by the waters of the
Ohio” would determine the future of the United States,[13] Wilson identified three main causes of civil unrest.
First he warned that pride, the “sin of the Devil, the sin of Sodom, Egypt and
Babylon, the sin of Tyre and Rome, the sin of God’s own chosen Israel, has
become our sin already.”[14] Second, he declared that America had become a nation
of oppressors, not merely on the plantations of the south, but also in the
north. “And if I should confine my remarks to the colored race alone it would
be no difficult matter to show that the laws of the free states, and the
intense prejudice of the populace are more unreasonable and oppressive than are
to be found in most of the slaveholding commonwealths.”[15] In the tradition of the jeremiad, Wilson called his
hearers to accept their own responsibility for the national crisis. While the
abolitionist’s “taunting finger may point to the slave-mart, the whipping-post,
and the loose marriage-tie of the slave,” northern states were guilty of rising
rates of “pauperism, prostitution, homicides, and divorces.” Finally, Wilson
spoke of the growing prevalence of “lawlessness.” Southern secession aped
northern nullification of the fugitive slave law, both equally lawless. In
order to avert the impending calamity, Wilson called both north and south to
restore the national covenant and obey the law of the land. J. G. Monfort, a
Cincinnati colleague of Wilson’s, declared that Wilson was “not only in error,
but he has so delivered his views as to do great damage to others, and to the
cause of truth and righteousness.” Monfort insisted that there was no “powerful
faction in the North who have a settled purpose to trample down the
Constitution and break up the national covenant.” A significant portion of the
Old School in the northwest refused to acknowledge any complicity in the
destruction of the union. [16]
In the east William Engles reminded
his readers of his track record repudiating the “higher law,” protesting
against radical reformers, and condemning sectional jealousies and divisions.
“The recent political canvass which has stirred up the feelings of our country
in so unusual a degree, has darkened our firmament, and awakened many fears for
the future. . . . Forbearance is essential, and wise counsels requisite to
soften the acerbity and compose the differences which may arise.” The only way
to save the country was to rally behind the Constitution. The south should not
assume that platform speeches by radicals expressed the true sentiments of the
north. Engles, a northern Democrat, felt sure that a union based on the
constitution could still stand.[17] And Engles still had some hope in the oft-cited
dictum of “sagacious politicians, that as long as the Presbyterian Church
remained united in its wide ramifications North and South, there was hope for
the country amidst the turbulence of political feeling.”[18] But he knew the country needed more than Old School
unity. The only solution, he claimed, lay “in the re-awakened good sense of the
people, and in their determination to make all necessary concessions for the
sake of harmony.” Either the whole nation accepted the provisions of the
Constitution, or the Union would be lost.[19] In the worst case, he hoped the church could stay
united even if the country split.
A southern Presbyterian concurred:
“We of the South will never introduce the vexed question into the
General Assembly; I take it for granted that you of the North will not; and if
so, there will be no contention, we will still ‘dwell together in unity.’” He
insisted, though, that the dissolution of the union was “inevitable” unless the
north quickly repealed the anti-constitutional personal liberty laws.[20]
In Pittsburgh, one author noted that
James Henley Thornwell had prayed for God’s favor “upon all those States which
have a common interest with us,” in his prayer before the Legislature of
South Carolina. “Is not this a prayer for the success of the plans of Southern
fanatics, in their attempts to break up this great Republic?” Accusing
Thornwell of treason, he made it clear that in his view, support for secession
was rebellion against God and man.[21] Likewise, when Kentucky’s Presbyterian Herald
called on the extreme south not to secede unless the Republicans actually
violated the Constitution, the editor of the Presbyterian Banner, David
McKinney, replied that “Secession can never be constitutional. There is no
provision made for it. It is a violation of the compact, by which the people of
these States become one government. . . . Let the laws be executed with
promptitude and impartiality, and under the Constitution, and in
accordance with law, let the majority rule. Such is Republicanism, and such
is Democracy; such is right reason and such is holy Scripture.”[22] Hinting at the policies of the war years, McKinney
identified Republicanism with Christianity, thereby transforming political
dissent into heresy.
But in early 1861 the Pittsburgh
editor was still attempting to find a middle ground. While he insisted that
northerners could not yield to “unrighteous demands,” such as the spread of
slavery to the territories, he insisted that slavery should be left to the
states. All northern Christians could legitimately ask of their southern
brethren was “that they regulate slavery by Christianity. . . . If the
institution can stand the application of those principles, let it stand
forever; if it cannot stand the application of these principles, no wisdom of
statesmen can prevent its fall.” Convinced that the preaching of the gospel
would eventually eliminate slavery, he advocated a compromise to restore the
Union–or even an amicable division. The north would “do justice and even more
than justice, to the South. But they are not ready to sacrifice their
conscience.”[23]
Southerners now doubted R. J.
Breckinridge’s qualifications as a moderate, but his January 4, 1861, sermon in
Lexington, Kentucky, still sought a middle ground. He warned that “national
judgments never come except by reason of national sins; nor are they ever
turned aside except upon condition of repentance for the sins which produced
them.”[24] Rejecting both northern nullification of the fugitive
slave laws and southern secession, Breckinridge pleaded for moderation.
Preaching before a crowd of Kentucky’s political leaders, Breckinridge insisted
that only if the border slave states stayed in the Union could reunion work.[25]
In Virginia, Robert L. Dabney also
hoped to preserve the Union. In a sermon at Hampden-Sydney College just before
the election, Dabney called upon the Church to show a Christ-like love that
would put an end to strife.[26] Dabney’s discourse drew praise from Engles as
“Conservative in its character.” If such moderate southerners could mediate
between north and south, there might still be hope.[27]
Further south, however, moderation
was hard to find. South Carolina Presbyterians did not lag behind their fellow
citizens in condemning the North. The Rev. A. A. Porter, the new editor of the Southern
Presbyterian, declared that “while the infatuated multitude who have chosen
Lincoln to the Presidency, thereby inflicting a cruel wound on the people of
the South, and placing in imminent peril the most precious interests of the
country, are celebrating their triumph with a joy that is indeed crazy, let us
bow humbly and calmly at the mercy seat.” The time for discussion had ended:
“the South cannot continue to endure the perturbations and harassments of the
past.”[28] On December 1 Porter set forth his rationale for
secession: 1) Lincoln was pledged to prevent the extension of slavery to the
federal territories; 2) the northern states refused to enforce the fugitive
slave law; 3) northern attempts at inciting slave revolts went unhindered; 4)
the Republican party was pledged to run the country for the benefit of the free
states alone; 5) the Republican party had rejected the decisions of the Supreme
Court on Dred Scott; and 6) the sections simply differed to widely as to what
was right and fair. In sum, he saw “the election of Lincoln as the final and
solemn decision of the Northern States and people against the rights which the
South claims under the constitution, and in favor of the policy and the
principles of her irreconcilable enemies.” The South had no choice but to
secede.[29]
When the Synod of South Carolina met
in November of 1860, W. B. Yates and William States Lee (members of the former
Charleston Union Presbytery who had call for a separate southern Presbyterian
church in 1838) “offered a paper stating that the action of 1818 relative to
slavery, remained unrepealed by the GA, and that the North had shown its
fanaticism in the election of Abraham Lincoln to the Presidency, and that
fidelity to the South required a separation from the Northern churches.” John
B. Adger called separation premature, and the synod laid the proposal on the
table, 72-21. Instead it declared the 1818 action “virtually rescinded” by the
statement of 1845. While deploring northern tendencies to get mixed up in
political questions, the Synod insisted that the present political crisis had a
moral and religious bearing, and declared flatly, “that the people of South
Carolina are now solemnly called on to imitate their Revolutionary forefathers,
and stand up for their rights.”[30]
Further west, on November 29, 1860,
the Rev. Dr. Benjamin Morgan Palmer preached a sermon in New Orleans entitled
“Slavery a Divine Trust. Duty of the South to Preserve and Perpetuate It.”[31] Palmer had rarely touched on politics, but when he
did he deployed the rhetorical skill that had made him one of the finest pulpit
orators in the nation. Palmer believed that the question of slavery “which now
places us upon the brink of revolution,” was initially a “question of morals
and religion,” debated in the church before it reached the national stage.[32] He insisted on the duty of the south to “conserve
and to perpetuate the institution of slavery as now existing.”[33] Although admitting that slavery might one day come to
an end, Palmer urged his influential congregation to secede from the Union and
establish a slaveholding republic. Declaring that “no despotism is more
absolute than that of an unprincipled democracy, and no tyranny more galling
than that exercised through constitutional formulas,” Palmer insisted that
Lincoln was but the pawn of the Black Republicans, intent on destroying the
south.[34] The only way to preserve slavery was to secede.
Two weeks later, the Rev. Dr. Joseph
R. Wilson, a native of Ohio and a graduate of Jefferson College (1844), but now
a pastor on the South Carolina border at Augusta, Georgia, wrote to the Presbyterian
Banner, that northerners were misinformed if they thought South Carolina
divided regarding secession. “Never were a united people more immovably resolved
to alter their political relations than are the people of South Carolina.” And,
Wilson added, within a few weeks Georgia would be as unanimous. “The sole
ground of disagreement is upon the question of time.” Some urged delay,
to see what the North would do, but none spoke against secession in principle.
Wilson insisted that only northern states’ repeal of the “personal liberty
bills” could save the Union.[35]
David McKinney replied to the
southerners that they were doing precisely what the abolitionists had hoped
for. “You are rushing into the very abyss into which William Lloyd Garrison,
Wendel Phillips, and men of that class have been long anxious to see you fall.
. . . For years they have been wishing you out of the Union.” In contrast, he
insisted that the great mass of the North wanted to work with southerners, if
only they would be patient and wait.[36]
3.
Hodge on the State of the Country
In January of 1861, Charles Hodge
weighed in from Princeton. While on purely political matters, Hodge had
generally remained silent, this, he argued, was not purely a political matter:
There are periods in the
history of every nation when its destiny for ages may be determined by the
events of an hour. There are occasions when political questions rise into the
sphere of morals and religion; when the rule for political action is to be
sought, not in considerations of state policy, but in the law of God. On such
occasions the distinction between secular and religious journals is
obliterated. When the question to be decided turns on moral principles, when
reason, conscience, and religious sentiment are to be addressed, it is the
privilege and duty of all who have access in any way to the public ear, to
endeavour to allay unholy feeling, and to bring truth to bear on the minds of
their fellow‑citizens.[37]
Arguing
for the oneness of the nation on the basis of ethnic, linguistic, and
geographical unity throughout the United States, Hodge claimed that the union
was “determined by the homogeneity of its people, by its history, and by its
physical character. It cannot be permanently dissevered.” But even more
important was the national covenant–the constitution–which bound the nation
together.[38] Hodge insisted that the Republican party “is not an
antislavery, much less an abolition party.”[39] Lincoln won in 1860, not because the abolitionists
had conquered the hearts of the north, but because the Democrats had utterly
failed to provide a workable solution to the slavery crisis of the 1850s and
then demonstrated their incompetence by dividing at their 1860 Convention in
Charleston.
Hodge then turned to the reasons for
southern secession. While he doubted that the south would prosper as a result
of secession, he did acknowledge that it had “some just grounds of complaint,
and that the existing animosity towards the North is neither unnatural nor
unaccountable.” Nonetheless, he argued that “these grievances are greatly
exaggerated, and that this animosity arises in a large measure from
misapprehension.”[40] Granting the justice of southern complaints against
the language and conduct of the abolitionists, Hodge nonetheless argued that
abolitionists were a tiny minority. “We do not know of one clergyman among the
Roman Catholics, or the Episcopalians, or the Dutch Reformed, belonging to the
class of abolitionists. Of the three thousand Old‑school Presbyterian
clergymen in the country, we do not believe there are twelve who deserve to be
so designated.” While northern Methodists had “more of that spirit,” the northern
clergy as a whole had a “strong conservative element.” The election of Lincoln
did not indicate the growth of abolitionism, because “the Republican party
consists of those who desired to enter their protest against the repeal of the
Missouri Compromise, and the attempts to force slavery upon Kansas, joined by
thousands who wish for a protective tariff, and thousands more, who, from
dislike of one candidate, and distrust of another, preferred to vote for Mr.
Lincoln.”[41]
Hodge also acknowledged that the
south had good reason to complain about northern attempts to assist fugitive
slaves, but he pointed out that the “conduct of a small band of fanatics over
which the people have no control, and for which they are not responsible” could
not warrant the division of the nation. But Hodge severely strained his
credibility when he claimed that not more than one thousand northerners could
be found who approved of the violation of the fugitive slave law.[42]
Hodge then turned to the
constitutional question. Had the north violated the terms of the national
compact? The federal government remained committed to the enforcement of the
fugitive slave law, and no southerner could complain of the fidelity of the
federal government in the matter. In contrast, Hodge pointed out that the
provision of the Constitution, that gave citizens of one state the same
privileges in all others had been “formally nullified by law” with respect to
free African-Americans who wished to move to the South. A free black citizen
was denied his constitutional right to move to another state. If southern
states could nullify the federal constitution through their state laws, why did
they object when northern states did the same?[43] Moreover, Hodge argued that the so-called “personal
liberty laws” were perfectly consistent with the constitution. Even if
unconstitutional, the proper remedy was for the Supreme Court to declare the
state law unconstitutional. There is no “breach of contract, so long as the
Federal Government, the party bound, is faithful to its duty.”[44] The southern complaint was merely a pretext.
The real issue, Hodge believed, was
the south’s insistence on keeping control of the national government. As the
northern states grew in population and as more free states joined from the
west, the south feared losing its veto power in the United States Senate.
Southerners insisted that there could be “no law enacted, no measure adopted,
without its approbation, and consequently for its benefit.” But, Hodge pointed
out, “this supposes that the interest of the slaveholders is antagonistic to
all others, and is so important that it may rightfully be dominant, or at least
co‑ordinate and limiting.” This insistence, Hodge argued, was contrary to
the Constitution, which did not recognize “sections,” but only states.[45]
Finally, Hodge turned to the
question of secession. After all, even if all the grievances were imaginary, if
states had the right to secede, no one could stop them. But Hodge claimed
secession legally impossible because the several states formed one nation,
indivisible except by revolution or common consent. The constitution itself
declared the union to be “perpetual.” “A perpetual union is one which cannot be
dissolved except on the consent of all the parties to that union. Secession is
a breach of faith. It is morally a crime, as much as the secession of a
regiment from the battle field would be.”[46]
As for a solution, Hodge had little
to offer. He suggested that the federal government reimburse southerners for
escaped slaves and urged restoration of the Missouri Compromise, “the
abrogation of which is the immediate source of all our present troubles. The
adoption of these measures, both of which have been repeatedly proposed, would
meet the views, as we cannot but believe, of the great body of moderate and
good men in every part of the country.”[47]
The response to Hodge was mixed. From
his forced retirement in Indiana, Erasmus Darwin MacMaster replied that Hodge’s
position at Princeton Seminary gave “his deliverances an influence to which
they are not always entitled upon their own merits. This is especially true of
all his deliverances in general on the subject of slavery, and in particular of
his late article on the state of the country.” Rejecting Hodge’s definition of
slavery (involuntary servitude) as “absurd,” he insisted that slavery was in
fact “the system which makes the legal status of men, and women, and children
to be that of property that is, of real estate, or chattels
personal, as the case may be; and slavery is condemned as a sin
against God, and the most gross outrage upon man.” MacMaster denied being an
abolitionist. He recognized that a Christian could hold slaves–but only for the
good of the slaves as he worked diligently to end slavery.[48]
As to the character of the
Republican party, MacMaster claimed that Hodge had grossly misrepresented its
purpose. The Republican party was an anti-slavery party, and MacMaster
believed that the church should be ashamed that rather than inculcating “a
right public opinion” regarding the moral outrage of slavery, it had left it to
“statesmen and politicians, and subjected herself to be reproached by them, as
succumbing to the impudent assumption of the pro-slavery power, and, like the
dominant political party, proscribing men who refuse to bow the knee to this
Baal.” The great glory of the Republican party was exactly that it was
anti-slavery, and Hodge had no business obscuring its true purpose.[49]
MacMaster rejected Hodge’s proposed
solution just as firmly. He insisted that the north should only pay the full
value of fugitive slaves if the slave states embraced the full “religious and
industrial training” of their slaves, along with a system for the “gradual emancipation
of those thus prepared for freedom,” along with their colonization, either in
the tropical regions of our own continent, or, what would be every way far
better, and not impracticable, in Africa.” But if the south would not agree to
this, then he insisted that the north should not “pay for their runaway
slaves.” As for the restoration of the Missouri Compromise, MacMaster argued
that it was so “abhorrent even to an obtuse moral sense, that it was the
political death of every man from the Free States who voted for it.”
Emancipation or resolute opposition to slavery within the bounds of the
constitution were the only two options for MacMaster.[50]
Nonetheless, MacMaster admitted that
he was pleased with Hodge’s movement toward the Republican party. While the Princeton
Review, in his opinion, had “done ten-fold more than all the other
publications together, periodical and occasional, to perplex the minds of the
simple, and to pervert the conscience of multitudes in the Church,” now Hodge
was moving with the times. In a prescient commentary on the trajectory of his
eastern brethren, MacMaster predicted that most of the Old School press would
eventually come around. Since they tended to ride the tide of popular opinion,
they would now no doubt “fall altogether into the gulph stream, and still going
with the stream and the wind, will ride upon the top of the wave with all sails
filled.” The time had passed for “another dishonest compromise about slavery in
the Confederacy.” The anti-slavery forces would remain silent no longer.
“Slavery must fall. Man is against it. God is against it. . . . If the nation
and the Church do not bring it to an end, it will bring them to an end.” As to
his long silence on the subject, MacMaster admitted he had found his ostracism
difficult to bear, but at least it had given him the confidence and the right
to speak out boldly.[51]
From the other extreme, the Rev. Dr.
Charles Colcock Jones of Liberty County, Georgia, declared Hodge’s article “an
unfair, one-sided, and lamentable attack.” Hodge’s logic respecting the unity
of the nation would have repudiated the American Revolution, and his
geographical argument would bring Canada and Mexico under American rule.
Examining the Republican party platform and publications, Jones argued that
“they are intensely, thoroughly anti-slavery and abolition, and this is their
life-blood, upon which they run their candidates.” Jones insisted that “it is
not the opinion of the North in regard to slavery that aggrieves the South, but
the acts of the North growing out of that opinion.”[52]
Hodge rarely sought publication in
the weeklies, preferring to write for his magisterial Princeton Review;
but he sent a reply to Jones. He acknowledged that neither extreme had
appreciated his essay, but it wasn’t intended for them. He had hoped to
“convince the South that the mass of Northern people are not Abolitionists or
hostile to the rights and interests of the South,” and then to convince the
North that the abolitionists were wrong.[53] A. A. Porter, the editor, replied that southerners
were “well informed as to all the shades and variety of opinion in the North on
the different religious, moral and political questions involved in the present
controversy.” But, citing the North Carolina Presbyterian, he pointed
out that Hodge had reviewed each allegedly just grievance and “each one is in
turn frittered away by special pleadings and sophisms, until it appears very
manifest that the South has no grievance whatever to complain of.” Hodge
had even argued that even the personal liberty laws were not a breach of the
Constitution, so long as the Federal Government enforces its own laws. Porter
agreed with the North Carolina Presbyterian’s conclusion: “We read
attentively, but with increasing sadness of heart, as the truth became more and
more apparent, that another strong and venerable oak of the forest had yielded
to the storm, and the Princeton Repertory had gone over to the enemy of our
country’s peace and happiness.”[54]
Some northerners, though, defended
Hodge. The Presbyterian Banner declared it a “noble, patriotic,
Christian treatise on the ‘State of the country.”[55] One author reminded his readers of Hodge’s role in
the maintenance of the unity of the Old School church: “Some fifteen or twenty
years ago, when the anti-slavery feeling ran very high at the North, and many
minds in the Presbyterian Church were disposed to either cast off their
Southern brethren, or themselves to leave the body, Dr Hodge came out, in the Repertory,
with a few powerful and most convincing arguments, showing that he relation
of master and servant was Scriptural, and would be blessed of God for good,
where the parties faithfully performed their mutual duties.” Hodge’s arguments
had convinced the church that just because “a Christian holds bond-servants,
and holds them even under oppressive and unjust laws, it does not hence follow
that he is actually oppressive and unjust.” We think that Hodge did more to
prepare the minds of ministers and people for the resolution of 1845 than
anyone else. “For this a debt of gratitude is due; and if our Southern brethren
esteem a united ad peaceful Church a blessing, their share in that gratitude
should be great.”
But now Hodge had performed another
great service. “The peace of the country is in danger. . . . Dr Hodge again
takes his pen, and in his own strong, fearless, and even-handed style of
treating matters. . . reproves the North for failures of duty under the
Constitutional compact, and for aggression on Southern feeling. He shows also
that the South is wrong, and wrong especially in the mode adopted for a redress
of grievances.” But this time the South turned against him. Of all the southern
papers, only the True Witness had treated Hodge with respect. As one
correspondent of the Presbyterian Herald had put it, “if I ever saw a
man that had the ‘spirit of Christ’ Charles Hodge is that man; and I see
nothing in that article to change my views on that subject. The excited people
seem to be willing to endure nothing which is not all on their side. Not a
syllable must be conceded to the other side. And the very speeches which are
made for peace are pressed into war.”[56]
Influential circles of ministers and
laymen joined together throughout the country to cool down the heated rhetoric.[57] An honor roll of northern clergy including Episcopal
Bishop Charles P. McIlvaine, Methodist Nathan Bangs, Charles Hodge, Gardiner
Spring and many others called for all sides to return to the Constitution.
Admitting that “too much of this fratricidal work has undeniably been done by
the pulpit,” and “far more by the press,” they called for peace and Union.
Responding in kind, Robert L. Dabney and his colleagues in Virginia circulated
a “Pacific Appeal,” urging the southern states to avoid disunion. At the same
time they warned the north that 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.” They hoped that patience and discussion could
yet resolve the impasse.[58]
As he left office, President James
Buchanan, himself a Presbyterian, urged the nation to pray to God “to restore
the friendship and good-will which prevailed in former days among the people of
the several States; and above all, to save us from the horrors of civil war and
‘blood-guiltiness.’ Let our fervent prayers ascend to His Throne, that He would
not desert us in this hour of extreme peril, but remember us as He did our
fathers in the darkest days of the Revolution, and preserve our Constitution
and our Union, the work of their hands, for ages yet to come. An Omnipotent
Providence may overrule existing evils for permanent good. He can make the
wrath of man to praise Him, and the remainder of wrath He can restrain.”[59]
4.
Fort Sumter and the General Assembly of 1861
The firing on Fort Sumter convinced
most that amicable resolution was impossible.[60] J. G. Monfort reported that “The signs of the times
indicate that this war is to be made by the South a conflict for the extension
or destruction of slavery. We of the North have not so desired, and we still do
not wish it to be so. We abhor slavery; we desire its abolition; but we feel
ourselves bound by the Constitution to protect it in the slave States.” But if
the south went to war for slavery, then slavery would be abolished. Ironically,
in Monfort’s perceptive opinion, the only way for the south to preserve slavery
was to remain in the Union.[61] By the beginning of May, as reports came from southern
presbyteries that they would not attend the Assembly, Monfort became cautiously
optimistic as to the possibilities for General Assembly action. Still, he
warned that anti-slavery forces must be wary of “Northern pro-slavery
opposition to any action of the Assembly on secession and rebellion. . . . If
our church stands back at this time, and is dumb, she will be disgraced before
the world.”[62]
In Philadelphia, the conservative
William Engles mourned that “the war spirit has been widely diffused.”
Reluctant as he was to see the disasters of war, he agreed that “the government
must and will be sustained, and the issue we must leave with God, who has
doubtless some great purposes to be accomplished by this sudden revulsion of
all the harmonies of our great confederation.”[63] Noting the sudden “tornado” of war excitement,[64] Engles called on Presbyterians to remember that God
would bring justice in the end.[65] On the following page he informed his readers of the
secession of Virginia.[66] Still, he hoped that the Old School Presbyterian
Church could be a force for mediation and peace-making.
Robert L. Dabney, however, did not
see any such hope. In an open letter to Samuel Irenaeus Prime of the New
York Observer he reminded him that Virginia had held out the olive branch,
“even after it had been spurned again and again.” The north had simply refused
to listen. But now Virginia’s “magnanimous, her too generous concessions of
right have been met by the insolent demand for unconditional surrender of honor
and dignity.” Lincoln’s call for troops to “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,” would now force
Virginia into secession. Dabney reminded his northern brethren that the
American union had formed on 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.” Dabney insisted that the Federal Government had initiated
the war by seeking to fortify South Carolina’s forts against her. Calling upon
like-minded northerners to come to the South, Dabney declared, “For you we have
open arms and warm hearts; for our enemies, resistance to the death.”[67]
This was the context in which the
General Assembly of 1861 met. As the Assembly approached, Nathan Rice of the Presbyterian
Expositor and William W. Hill of the Presbyterian Herald urged
presbyteries to send their wisest men to the Assembly to meet the crisis of the
country. Monfort, however, urged the church to “Let Caesar alone. He is doing
very well.” This was not based on any “spirituality of the church” doctrine.
Monfort’s rationale was purely political: “The men who rule the General
Assembly–the united South and the great lights of our commercial cities–are not
prepared to do anything for freedom.”[68] He was in for the biggest (and most pleasant)
surprise of his life.
Three weeks later, William McMillan,
pastor of Hamilton, Ohio, disagreed, calling this Assembly the perfect
opportunity for anti-slavery action. If it reaffirmed the 1818 deliverance,
Thornwell and Palmer would secede from the church, ridding it of “this monster
of iniquity, which has for years and years stood in the very gateway of progress.”
The 1861 Assembly would be “the very body and meets at a very good time and
place, to pronounce authoritatively that we now as heretofore wash our hands of
its guilt.”[69]
In South Carolina, Thomas Smyth
urged southerners to remain united with the northern Old School. So long as
they could hold different political views, the church could remain one. Porter,
the Southern Presbyterian’s editor, commented that many southern
Presbyterians desired a “separate ecclesiastical organization,” simply due to
the awkwardness of crossing national boundaries for church meetings. But
acknowledging that northern sentiment would not likely accept the repeal of
1818, he argued that “Our Northern brethren owe it to us to be perfectly candid
and explicit on this subject. Let them frankly say whether they regard that act
as reversed or not, and whether it is now an exponent of their views.”[70]
The Southern Presbyterian
explained the refusal of the Charleston Presbytery to send commissioners to the
General Assembly on the ground that “when the Assembly meets at Philadelphia,
Northern legions will be mustering for the invasion of our homes, if not
actually engaged in the horrid work of slaughtering our families and friends.”
They could not sit in deliberations with men whose “mercenaries” were invading
the south, when “for all they knew even then the mangled corpses of these loved
ones were lying bleeding on the altars of liberty.” David McKinney of the
Pittsburgh Presbyterian Banner remarked that “This is about as cool a
thing as we have ever known men in an excited condition to perpetrate. The
whole world knows this war was altogether brought about by the conduct of the
Secession party, South Carolina taking the lead. . . . Well may they be in
terror under apprehension of the visitation of God’s providence upon their
crimes.”[71]
While Monfort rejoiced that the Presbyterian
and the New York Observer had sided with the Union, he complained that
they still hoped for peace. Monfort preferred the New School American Presbyterian’s
view that “there are times when humanity, Christianity, and the Gospel of
Christ join to impel us to war.” But when the Presbyterian Herald
commented that its exchanges breathed the spirit of devils on both sides of the
borders, Monfort could only ask, “With the Presbyterian Banner, we wonder with
what Northern papers the Herald ‘exchanges.’”[72]
5.
The Spring Resolutions
With comments like these in view,
the General Assembly of 1861 becomes easier to understand. On Saturday, May 18,
the third day of the Assembly, the Rev. Dr. Gardiner Spring “offered a
resolution, that a Special Committee be appointed to inquire into the
expediency of this Assembly making some expression of their devotion to the
Union of these States, and their loyalty to the Government.” Before any
significant debate occurred, the Rev. James W. Hoyte of Nashville, Tennessee,
moved to lay the motion on the table. His motion passed 123-102.[73] A small majority of the Assembly wished to avoid such
exciting topics.
But immediately, ruling elder Hovey
K. Clarke of Detroit moved to take the resolution up from the table, which
produced a long debate, resulting in a determination to consider the matter
later. The debate in earnest began on Friday, May 24, when Spring himself
proposed a series of pro-Union resolutions, and took the whole of Saturday, and
large parts of Monday, Tuesday and Wednesday.[74] The entire debate took place in front of a large
audience (overwhelmingly in favor of Dr. Spring’s resolutions), which had a
significant effect on the debate.
The Spring Resolutions
Gratefully acknowledging the distinguished bounty and care of Almighty God towards this favoured land, and also recognizing our obligations to submit to every ordinance of man for the Lord’s sake, this General Assembly adopt the following resolutions:
Resolved, 1. That in view of the present agitated and unhappy condition of this country, the fourth day of July next be hereby set apart as a day of prayer throughout our bounds; and that on this day ministers and people are called on humbly to confess and bewail our national sins; to offer our thanks to the Father of light for his abundant and undeserved goodness towards us as a nation; to seek his guidance and blessing upon our rulers, and their counsels, as well as on the Congress of the United States about to assemble; and to implore him, in the name of Jesus Christ, the great High Priest of the Christian profession, to turn away his anger from us, and speedily restore to us the blessings of an honourable peace.
Resolved, 2. That this General Assembly, in the spirit of that Christian patriotism which the Scriptures enjoin, and which has always characterized this Church, do hereby acknowledge and declare our obligations to promote and perpetuate, so far as in us lies, the integrity of these United States, and to strengthen, uphold, and encourage, the Federal Government in the exercise of all its functions under our noble Constitution: and to this Constitution in all its provisions, requirements, and principles, we profess our unabated loyalty.
And to avoid all misconception, the Assembly declare that by the terms “Federal Government,” as here used, is not meant any particular administration, or the peculiar opinions of any particular party, but the central administration, which being at any time appointed and inaugurated according to the forms prescribed in the Constitution of the United States is the visible representative of our national existence.
Source: Minutes (1861) 329-330.
The Rev. Dr. Thomas E. Thomas,
pastor of the First Presbyterian Church of Dayton, Ohio, and formerly professor
at New Albany Theological Seminary, opened the debate, arguing that Caesar
deserved the church’s loyalty: “Is it not the duty of ministers and members of
churches to promote the interest and integrity of these United States, by a faithful
adherence to the laws of our country?” Since the government had protected the
church, “now if our blood is demanded, the people of the Presbyterian Church of
the United States, should freely pour it out for his support.” At this the
gallery broke into loud applause–silenced by the moderator, John C. Backus of
Baltimore. Mindful of the audience, Thomas continued, insisting that “public
sentiment will condemn that General Assembly which will not sustain the
Government.”[75]
The southwest uniformly opposed the
resolutions. Rev. James H. Gillespie of Denmark, Tennessee replied that he had
come to Philadelphia to save the church. He feared that the North and the South
did not understand each other. These resolutions were proof. They would divide
the church. He pointed out that southern Presbyterians had been told that if
they came to the General Assembly they would be hanged as traitors, and some
had believed these lies. The Presbyterian church needed to maintain clear
channels of communication.[76]
The northwestern ministers divided.
Kentucky-born Charles Lee, pastor in Scipio, Indiana, declared that the church
must sustain the government and the army and therefore urged passage of the
resolutions. But others, like the Rev. Dr. John G. Bergen, a retired minister
in Springfield, Illinois, insisted that while he loved the Union, he would have
to vote against the resolutions because they would divide the church.[77]
At this point, the Rev. Dr. Charles
Hodge, professor of theology at Princeton Theological Seminary, arose and
presented a substitute for Spring’s resolutions. He admitted that he personally
had no objections to Spring’s resolution. “It expresses the sentiments of the
people of the North.” But, Hodge argued, loyalty to the government required
something else: “A Member of the President’s Cabinet on being consulted on the
subject, said, ‘the best thing you can do for the Union is to keep unbroken the
unity of your Church.’” At this point, the Rev. Dr. J. T. Backus of the First
Presbyterian Church of Schenectady, New York, said that he had a telegraph from
this cabinet member to prove it, which caused quite a sensation amongst the
gallery. Hodge continued that since the Old School was “the most conservative
Church in the land,” their action could work to save the Union. By “pleading
for the Church we are pleading for the Government, for the entire Church in
this land, and for the entire world.”[78]
The Rev. Dr. William C. Anderson,
pastor of the First Presbyterian Church of San Francisco (a colleague of
Erasmus Darwin MacMaster at the failed Madison University in 1844, and
MacMaster’s successor as president of Miami University in Ohio from 1849-1855),
objected that “If we desert our national flag, the backbone of our Church, the
Scotch Irish element, ‘the blues’ of the West and Northwest, will leave our
Church in a body, and join the nineteen hundred ministers of the New School
Church, together with the Associate Reformed Church.” Hodge’s resolution offers
us “milk and water–mostly water. . . . Shall it be said that we are afraid of
offending rebels in arms against us, for this is the whole reason why Dr.
Hodge’s paper is offered.”[79] Scorning Philadelphia/Princeton conservatism as mere
appeasement of southern interests, Anderson insisted that the church must
support the government.
Spring, genuinely taken aback at the
opposition to his resolutions, claimed to “mourn over the South, for I have
friends there.” But the duty of the hour required the church to “sympathize
with the North, to sympathize with the right.” Judge Martin Ryerson of New
Jersey agreed that “no such efforts as Dr. Hodge’s resolutions could save the
Union against a conspiracy of thirty years’ standing.” The south would leave,
regardless of what the Presbyterian church did. Therefore, he argued, the
church must sustain the government. Likewise, the Rev. John M. Hastings, pastor
at Wilkinsburg, Pennsylvania, insisted that the southern church had already
declared for the confederacy. “If so, will the General Assembly, the greater
portion of it gathered here from the North, bow in submission to their
conspiracy?” To which a loud voice declared, “No, sir.”[80]
The Irish-born Rev. Robert Watts of
Westminster Church in Philadelphia reminded the Assembly that they “were
indirectly called upon by venerable men to divide the Church.” Watts was
convinced that the church might yet succeed. “There had been nothing yet to
prove that the Old School Presbyterian Church has not in her ranks a
conservative power, which might blend together in one Union the entire States
of this Confederacy.” Further, Watts argued that scripture called the church to
honor the civil magistrate, but it never required the church to pass
resolutions of support. It is interesting to note that the only person to
question the constitutionality of the Spring resolutions was an Ulster
Presbyterian (who would return to Northern Ireland to teach theology in the Assembly’s
College in Belfast from 1866-1895).
The Rev. Dr. George Washington
Musgrave, secretary of the Board of Domestic Missions, insisted that this was
not a mere sectional controversy. The United States was one nation. “If it be a
moral duty to honor our rulers, to be loyal to the lawful Government, if it be
a moral duty for us as citizens and as Christians to pray for our rulers, and
to encourage and sustain them, my conscience will not allow me to refuse to say
that this is right and obligatory.” Southerners had no different obligation.
They were required to affirm their loyalty to the Federal Government. Therefore
the Assembly should say so.[81]
As the hour was late, the Assembly
adjourned until the next morning. That morning (Saturday), the Rev. E. C.
Wines, President of the City University of St. Louis, read a telegram from the
Hon. Edward Bates, Lincoln’s attorney general, and an Old School Presbyterian
ruling elder from Missouri, stating that in his opinion the Presbyterian Church
should abstain from deliverances in order to maintain the unity of the church.[82] Wines then offered a substitute:
Whereas the General Assembly
has come to believe that the National Administration itself is of the opinion that
the silence of this body on the present fearful crisis in public affairs as
tending to preserve the unity of the Presbyterian Church, would at the same
time and for that reason be in the interest of peace and of National Union, and
would strengthen the hands of the General Government;
And whereas further, the minsters and elders present in
this Assembly, true to their hereditary principles as Presbyterians, have
already in their civil and social relations given the most decisive proof of
their devotion to the constitution and the laws under which we live, and are
ready at all suitable times and at whatever personal sacrifice to demonstrate
their loyalty to the American Union; therefore,
Resolved, That the General Assembly think it
inexpedient at this time to give any formal expression of opinion touching the
existing crisis, and that, consequently, the whole subject be indefinitely
postponed.[83]
The Rev. Dr. William C. Matthews,
pastor at Shelbyville, Kentucky, objected that the entire discussion had become
too political. The church needed some pastoral concern for the flock in the
border states. “Do not oppress us! Do not crush us with this burden! (The
speaker was here almost in tears.) We feel here too much political spirit; our
debate
here
is not spiritual enough. Remember the handle our California brother [Anderson]
made of Dr. Hodge’s resolutions, to ridicule our Philadelphia brethren and to
ridicule Princeton.” Matthews believed that there was too much “passion kindled
in the Assembly by the outside pressure, such as crowds, telegraphic dispatches
and letters. Why, sir, it is just so at the South.” If only the two sides could
calm down long enough to realize their folly: “Oh! If this Church is to be
severed in twain I feel like throwing my arms about both divisions and crying,
‘Oh! My mother! Oh! My mother!’” His plea for the Union and the Church was a
powerful speech that apparently moved many to tears.[84]
As the debate continued, it became
clear that Hodge’s resolution had no real chance. Therefore Hodge withdrew his
resolutions and threw his support to Wines. One Ohio minister declared that as
an “Old Line Whig” who had voted for Abraham Lincoln, he still could not divide
the church. A Wisconsin minister agreed that Wines was the best alternative,
but if that failed, he said that he would have to vote for Spring’s resolutions
rather than say nothing. The Rev. Henry M. Robertson, pastor at Fond du Lac,
Wisconsin, argued that without a declaration of loyalty, the Northwest would
not listen to the Presbyterian Church. “It had been asked who doubted the
loyalty of the Old School Church? The speaker said that he, for one, doubted
its loyalty.” Anything short of Spring’s resolutions would cripple the
Presbyterian Church in the Northwest.[85]
On Monday morning, May 29, at least
twelve substitutes were proposed, from the Rev. Joseph Glass Monfort’s (editor
of the Presbyter, in Cincinnati, Ohio) detailed patriotic declaration of
loyalty to the Rev. William M. Stryker’s (pastor at Clarinda, Iowa)
acknowledgment of impotence: “that as this Assembly can do nothing, it sit
still and see the salvation of God.” As the debate continued to go in circles,
the Rev. Dr. John W. Yeomans objected to the development of a “Northwestern
sentiment. . . he would have but one sentiment pervading all. And when he saw
this North-western sentiment leaping up into the saddle behind Dr. Spring, the
connexion with the great question now agitating the civilized world was
apparent. Our conservative position must be sustained.”[86]
The Rev. Dr. Willis Lord, who had
been associated with Nathan Rice, both at the Cincinnati Theological Seminary,
and at the Northwestern Theological Seminary, demonstrated his independence
from Rice, by arguing for the Spring resolutions. He rejected Watts’ contention
that they were unconstitutional, insisting that this was a “a new doctrine
introduced from the region of State rights,” which, he pointed out, even the
Synod of South Carolina could not live with–since they had passed resolutions
endorsing the formation of the Confederacy.[87]
In the final speech of the night,
the Rev. William Baker, pastor at Austin, Texas, revealed that he had spoken
and voted against the secession of Texas–“and in my soul I hate secession. Now,
if slain, I am likely to have a monument erected neither in the North or the
South (Laughter).” But he was beginning to see that division was inevitable. If
the Presbyterian Church passed these resolutions they would force southern
Presbyterians to identify solely with the Confederacy, “and henceforth her
destiny will be our destiny.” After this speech, Charles Hodge thought that the
momentum had turned. He moved to postpone the whole subject indefinitely. But
he had judged incorrectly, and his motion failed 87-153.[88] While many men had hoped to avoid the subject
altogether, now that the debate had progressed this far, they felt that the
church must speak.
At this juncture, David McKinney,
editor of the Presbyterian Banner, had to send an incomplete record of
the debate to his western Pennsylvania audience. He added a comment that the
departure of the south would be a comparatively small evil to the departure of
the northwest. Therefore, if for no other reason than to keep the northwest,
the church must speak.[89]
Tuesday morning, the matter was
referred to a committee of ministers George Musgrave of Philadelphia, Charles
Hodge of New Jersey, William Anderson of San Francisco, John Yeomans of
Pennsylvania, and E. C. Wines of St. Louis, together with ruling elders M.
Ryerson of New Jersey, Jackson B. White of Nashville, William Semple of Ohio,
and Hovey K. Clarke of Detroit (all judges). While Musgrave, Ryerson, and Clark
had all spoken for Spring’s resolutions, they were willing to seek common
ground with Hodge, Yeomans and Wines. They reported a compromise document that
afternoon that simply softened Spring’s resolutions to avoid the danger of
division. They simply altered the words, “this General Assembly,” to “the
members of this General Assembly,” which had the effect of making the
resolution a mere expression of the opinions of those who happened to be at the
Assembly, rather than a statement of the whole church.[90]
But Anderson could not agree with
this, and reported as a minority of one, giving Spring’s resolutions in full
(except changing the day of prayer from July 4 to July 1). The majority had
divested the resolution of all binding authority, rendering it ambiguous–which
in Anderson’s view, did not meet the crisis.[91]
The debate resumed in earnest on
Wednesday morning. Finally, after three days of debate, the southerners gained
the floor. The Rev. Richmond McInnis, editor of the True Witness of New
Orleans, realized that the church had already made up its mind, but he wished
to remind his brethren that “the Southern churches are. . . perfectly loyal to
the Presbyterian Church, and they are loyal to Government. They have in the
South a Government which they are as much bound to obey as you in the North are
bound to obey your Government. If Dr. Spring’s resolutions are passed, they
place us in rebellion to the Government de facto at home.” He argued that
the resolutions were unconstitutional because they decided a political
question. He could vote for neither set of resolutions.[92]
The Rev. Thomas A. Ogden of Natchez,
Mississippi, identified himself as a native of New Jersey and a graduate of
Princeton Seminary, who had devoted 34 years to the religious education of
slaves. He opposed the constitutional views of the previous speaker (McInnis).
He did not object to the church speaking on the subject, but he could not vote
for Spring’s resolutions, because it pledged the church to the Administration–a
political party pledge. Nonetheless, he would vote for the majority report.[93]
Encouraged to speak for the south, a
couple of younger ministers weighed in from the border states. The Rev. George
Frazier of Newstead, Kentucky, insisted that the Assembly had no right to fix
and pronounce upon any man’s political allegiance.” He was opposed to
secession, but he feared that the Assembly was not considering the effect of
their actions on the border states.[94] Likewise, the Rev. S. A. Mutchmore of Fulton,
Missouri, said that the suspicion in his region was terrible. “King Jesus was
the only King they would acknowledge in the Church; nor could the Church say
there was not such a thing as the right of revolution.”[95] At this, the Rev. John Crozier of Olney, Illinois,
called the speaker to order, insisting that he should avoid “exciting topics.”
Mr. Mutchmore replied that “if his remarks excited the gentleman, he begged
pardon. Mr. Crozier said he was not excited, but could not bear to listen to
treason.” To this Mutchmore replied that abolitionism and secessionism were
“alike of the devil.” But he feared that this resolution would create a new
term of communion. Sessions would debar a man if he were not as loyal as they
wished.[96]
After other speakers had insisted
that there was nothing objectionable in Spring’s resolutions, Hodge arose to
admit that if Spring’s paper were presented in the Synod of NJ, he would vote
for it, but here allegiances were unclear, and the Assembly was called on to
decide a political question. Therefore he could not vote for it.[97]
The Rev. Dr. Jonathan Edwards then
presented a telegram from Salmon P. Chase (secretary of the treasury), in which
Chase declared that he could think of “no valid objection to unequivocal
expressions in favor of the Constitution and Freedom.” The reporter commented
that “the reading of the latter paper elicited a perfect furor of applause. A
number of hisses followed, and it was with considerable difficulty that order
was again restored.”[98] But if there was any doubt before the telegram was
read as to the direction of the Assembly, afterwards there was none. The
majority report, softening the Spring resolutions, was voted down 84-128 and
the Assembly adopted the minority report of Anderson/Spring 154-66.[99]
Regional Votes on the
Spring Resolutions, 1861
To Table For Compromise Final Vote
Northeast 38-50 48-31 56-27
Northwest 17-102 23-97 97-11
South 32-1 13-0 3-28
87-153 84-128 156-66
The northwest was set on Spring’s
resolution by a 5-1 majority. The northeast, as usual, was ready to find a
compromise to preserve the unity of the church. Had the entire south been
present, they would have had the extra fifty votes necessary to pass the
compromise report. But the absence of the south guaranteed that the northwest
could control the Assembly. And the northwest was finished with compromise. The
lower northwest led the way. Of the twelve northwestern presbyteries that
bordered the Ohio River, only three (Washington, St. Clairsville, and
Vincennes) supported the compromise report crafted largely by easterners.[100]
The geographical division of the
speakers reveals the same distribution. Of the twelve ministers who spoke in
favor of Spring’s resolutions, eight were northwesterners. Of the twelve
ministers who spoke against the resolutions, five were southwesterners, and
another four were from the northeast. But otherwise, the backgrounds of the
speakers were nearly identical. Half of each cohort were Princeton Seminary
graduates (though each side was supported by one Andover graduate and one New
Albany graduate, along with a handful who had been privately trained). The only
significant difference was that two of those speaking against the Spring
resolutions were born in the south.
Speakers on the Spring
Resolutions
For: Born Seminary Pastorate or other position
Gardiner Spring (1785-1873) CT AndTS 1810 Brick Church, New York City, NY
Thomas E. Thomas (1812-1875) England Private 1836 1st Church, Dayton, OH (Former NATS prof)
Thomas M. Hopkins (1827-1901) OH PTS 1855 Bloomington, IN
Charles Lee (1817-1863) KY NATS 1855 Scipio, IN
William C. Anderson (????-1871) ?? Private 1820s 1st Church, San Francisco, CA
John M. Hastings (????-????) ?? ?? Wilkinsburg, PA
George W. Musgrave (1804-1882) PA PTS 1828 Secretary, Bd of Domestic Miss, Phila.
L. H. Long (????-????) ?? ?? Urbana, OH
Henry M. Robertson (1822-1899) NY PTS 1848 Fond du Lac, WI
David J. Waller (1815-1893) PA PTS 1837 Bloomsburg, PA
George C. Heckman (1825-1902) PA PTS 1848 Janesville, WI
Willis Lord (1809-1888) CT PTS 1833 professor, NWTS, Chicago, IL
Martin Ryerson Judge in New Jersey
William F. Allen Judge in Western New York
Against:
James H. Gillespie (1804-1888) TN PTS 1830 Denmark, TN
John G. Bergen (1790-1872) NJ Private 1812 retired, Springfield, IL
Charles Hodge (1797-1878) PA PTS 1819 professor, PTS
Jonathan T. Backus (1809-1892) NY PTS 1830 1st Church, Schenectady, NY
Robert Watts (1820-1895) Ireland PTS 1852 Westminster Church, Philadelphia, PA
James W. Hoyte (????-1886) ?? NATS 1852 Smyrna, TN
E. C. Wines (????-????) ?? ?? President, City Univ., St. Louis, MO
William C. Matthews (1805-1880) NC PTS 1830 Shelbyville, KY
J. P. Lloyd (????-????) ?? ?? Crestline, OH
Samuel Mehaffey (1816-1887) PA PTS 1844 Concord, OH
John W. Yeomans (1800-1863) MA AndTS 1826 Mahoning Church, Danville, PA
William M. Baker (1825-1883) DC PTS 1848 Austin, TX
T. Charlton Henry Ruling
elder, Philadelphia
Six protests were filed against the
Assembly’s action, signed by sixty-two commissioners, fifty-eight of whom
signed the protest authored by Charles Hodge. Hodge’s protest denied “the right
of the General Assembly to decide the political question, to what government
the allegiance of Presbyterians as citizens is due.”[101] Presbyterians disagreed among themselves as to
whether allegiance to the state or federal government was paramount, but the
Assembly had required all Presbyterians to declare allegiance to the federal
government, “making that decision practically a condition of membership.”[102] Hodge claimed that the action was unnecessary,
because Old School Presbyterians throughout the north had demonstrated their
loyalty, and stated his fear that such an act would weaken the church “and
expose it to the danger of being carried away more and more from its true
principles by a worldly or fanatical spirit.”[103]
Dr. Thomas E. Thomas, finally in the
majority at the Assembly, was appointed chairman of the committee to respond to
the protests.[104] Turning Hodge’s “State of the Country” address
against him, Thomas admitted that the Spring Resolutions were political, but
affirmed that “There are occasions when political questions rise into
the sphere of morals and religion.”[105] There was only one supreme government in the country,
and that was the federal government of the United States. The General Assembly
could not acknowledge traitors as a legitimate government. The church was
called “to warn men against prevailing sins,” and since the most prevalent sin
in the southern part of the church was treason against the government, the
church needed to warn them.[106]
The responses were predictable. The
northwestern papers were delighted. J. G. Monfort rejoiced that “The day is
past when this section can be ignored and vetoed, as it has been for several
years, by the help of the East and South. The Northwest is true to the
doctrines, policy and deliverances of the Presbyterian Church, and hereafter
her parity will not be called in question.”[107] But both he and David McKinney of the Presbyterian
Banner were upset with Hodge’s protest. McKinney insisted that Hodge
“misrepresents the position of the majority to a great degree, and does more to
mislead and inflame the Southern section of our Church than any thing that
occurred during the entire discussion.”[108]
From the south, “A Sexagenarian
Elder” (probably Judge E. A. Nisbet, since the editor commented that he was a
“high-standing” elder from Georgia) wrote an open letter to Gardiner Spring,
chiding him as one who should have known better. The south had counted him as
one of its best friends in the north. Convinced that the north was set on a
“crusade against the South” with the object of “the emancipation of our slaves,
an end which every rational man is fully convinced will result in their
ultimate ruin.” He argued that the Africans had progressed further towards
Christianity and civilization under slavery in the south than they had with
freedom in the north. Now Spring had turned his back on the south and his “own
principles, the cause of truth, of right and of justice,” all for the praise of
the crowds. Indeed, Spring’s success at the Assembly had resulted in the
division of the church. “With ruthless hand, you seized the pillars that
sustained it, and its mouldering ruins now lie prostrate before you. By your
resolution, antagonistic to every principle of Presbyterianism, of civil and
religious liberty and Christian charity, you formed a Procrustes bed, and
reared a guillotine, to adapt to it the dimensions of every member of the
Church. Your object was on a purely political question, that all should
stand on your platform, or be ejected from the Church.”[109] From the perspective of this Georgian ruling elder,
Gardiner Spring had betrayed the church for the sake of the state.
Charles Hodge mourned the division
of the church. “It was the case of a mother who was called upon to take part
for one child against another. It was in vain she urged that both were her
children; that it was not her province to decide the point in dispute between
them.”[110] He blamed the pressure of public opinion for the
church’s failure of nerve: “The scourge of public indignation was lifted over
their heads. It was threatened that the people would desert a church by
thousands which hesitated to speak out in such a time as this.”[111] But Hodge himself felt the weight of that “scourge”
and felt compelled to explain how loyal men could vote against the Spring
Resolutions. He said that it was “For the same reason that they would refuse,
at the command of an excited multitude, to sing the "Star Spangled
Banner" at the Lord's table. They refused because in their judgment it was
wrong and out of place.”[112] The church did not have the authority to determine
which view of the constitution was correct. Hodge was convinced personally that
the establishment of the Confederate government was an act of treason, but he
could not find authority in the word of God to enforce his views in the church
courts. He warned northern Presbyterians not to allow political matters to
dominate the church.[113]
But southerners viewed Hodge’s
efforts on their behalf as halfhearted at best. After perusing his annual
review of the General Assembly, the Rev. A. A. Porter, editor of the Southern
Presbyterian wondered why Hodge would want “us in the Church when he thinks
that our right place is the gibbet?”[114] Analyzing three fast day sermons by James Henley
Thornwell, Benjamin Morgan Palmer, and Thomas Smyth, Edward Crowther underlines
the deep conviction which these ministers shared with many southerners that the
north had substituted majority rule, both in political and religious life, for
the orderly and beneficent dictates of scripture.[115] The “inability” of their old friend and mentor,
Charles Hodge, to perceive what they viewed as a creeping liberalism, as Eugene
Genovese puts it, “exposed a widening and unbridgeable chasm in theology,
worldview, and ultimately in sectional politics.”[116] While these southern ministers championed the concept
of the spirituality of the church, they still maintained the traditional
Presbyterian attitude of engagement with the political world as individual
citizens. They sought to bring the theological resources of the Reformed
tradition to bear on the antebellum political world, but that political world
also shaped the way that they interpreted their own tradition.
The border states were the most
hotly contested. E. E. reviewed the 1861 General Assembly for Kentucky’s Danville
Quarterly Review.[117] He suggested that if a member from South Carolina had
asked the Assembly to give spiritual counsel to help him determine which
government rightly required his submission, the Assembly could have answered
(though he thought that it still might be prudent to avoid the question–like
the Presbyterian Synod during the Revolutionary war).[118] In this case there was “no judicial case before the
Assembly involving the question of allegiance, nor a formal appeal from any
party for the solution of a case of conscience.” The Assembly had the right to
speak, but it spoke unwisely. There was a question as to which government
demanded the allegiance of the southern members.
It did not make a whit’s
difference whether secession under the Constitution be a just or an unjust
claim, a right or an impudent lie–the very meanest lie, if you please, whereby
the devil has ever attempted to beguile men into a revolt–still the manifest
fact was, a government over ten States, claiming to be independent of that at
Washington, did actually exist. It may have been set up without sufficient
cause; it may have been as bad as Nero’s; it might prove permanent or not; no
matter: it was a government.[119]
The
proper manner of handling the situation was to deal judicially with those
synods who had “encouraged rebellion against the powers that be. . . and if the
case can be reached in no other way, exscind it, according to the precedent of
1837.”[120]
E. E. was troubled by the “young
giant” of the northwest, and especially J. G. Monfort’s intimations that
reunion with the New School was a centerpiece of their agenda. Having driven
the “domineering slave power, as they call it, out of the Church. . . .
[t]he way would then be open to strike for a new combination at the North.”[121]
Further, E. E. claimed that the
Assembly of 1861 was “not a free Assembly,” because the building “was crowded
with ministers and members of other denominations as well as our own. . .
urging the adoption of the obnoxious resolution; the populace demanded it with
loud cries and threatening demonstrations of fearful import; the streets of
Philadelphia were thronged with thousands of troops and vast trains of baggage
and munitions of war, intensifying to the highest pitch the popular enthusiasm
in behalf of the government.”[122]
The south was no better. He reminded
his readers of what James Henley Thornwell had said on the floor of the 1859
Assembly: “Sir, the salt that is to save this country is the Church of Christ–a
Church that does not mix up with any political party, or any issues aside from
her direct mission.”[123] Yet now Thornwell’s own Synod of South Carolina “of
which he is the animating spirit,” had “plunged headlong into the political
whirlpool. They manifested an eager haste to soil the fair garments of the
Church with the filth of the world. When the time came to test their allegiance
to the principle that was to save the Church and the country, they were found
wanting.”[124] The frenzy of the hour had “muddled [the] brain” of
both northern and southern churchmen. In time both would return to their
senses. But E. E. reassured his readers that the Spring Resolutions did not bind
the church. General Assembly declarations, if not in accord with the Word of
God, had no force. It was only if the Assembly ruled judicially as the Supreme
Court of the Church, that the minority must “submit, or else renounce her
communion or be put out of it.”[125] Gardiner Spring’s resolution “is just as incapable of
doing harm to any man’s rights, civil or religious, as was Mr. Lincoln with the
South in the Union.”[126]
E. E. disagreed with Breckinridge,
though, regarding the situation at the south. He rejected the claim that there
was a reign of terror at the south. But he further rejected the southern claim
that the Spring Resolutions caused the secession of the southern church. “It is
but a pretext to cover up a purpose formed and settled before that Assembly
met. . . . The division of the Church was a foregone conclusion,” and just as
the division of the nation awaited a pretext–so also the church.[127]
6.
The Southern General Assembly of 1861
With the division of the nation,
however, the southern Presbyterian church had no intention of ever meeting with
the northern Old School again. Many southerners thanked the Spring Resolutions
for making their job easier, but a southern General Assembly was inevitable. J.
G. Shepperson insisted that southerners should act as though the northern
church had seceded–which he claimed it virtually had by its unconstitutional
action.[128]
After some debate as to the best
manner in which to proceed, the first southern General Assembly gathered on
December 4, 1861. The Central Presbyterian gushed over the magnificent
gathering of ecclesiastical statesmen. Among the thirty-eight ruling elders
were twelve lawyers (including two states’ chief justices)[129] and of the 93 members, 48 were Scots-Irish, 11
Scottish and 27 English (including nine of Puritan ancestry). The moderator,
Benjamin Morgan Palmer, the editor pointed out with pride, was a lineal
descendent of Herbert Palmer, one of the Westminster Divines.[130]
While James Henley Thornwell was one
of the most influential members of the first southern General Assembly, his
distinctive views still met fierce opposition in the south. The southern
Assembly established “committees” instead of “boards,” but over Thornwell’s
objections they required all presbyteries to take up collections for the
denominational work of domestic missions, in addition to any collections
designated for presbyterial missions.[131] Jack Maddex has pointed out that the Southern
Presbyterian church order was not decentralized. While Thornwell had opposed
the boards, he did not oppose centralized power in the General Assembly.[132]
But the highlight of the 1861
southern General Assembly was the adoption of Thornwell’s “An Address to All
the Churches of Jesus Christ Throughout the Earth,” which opened by setting
forth the southern church’s justification for its action in forming a separate
Assembly. Denouncing the Spring Resolutions as yielding to “the mandates of
Northern phrenzy,” and insisting on the propriety of following national lines
in organizing the church, Thornwell declared that the catholicity of the church
remained intact through this proper “division of labor.”[133] Erskine Clarke rightly points out that this document
articulates a southern nationalism, as Thornwell declared that the United
States and the Confederate States differed in “manners, habits, customs and
ways of thinking, the social, civil and political institutions of the people,”
just as much as the United States differed from Scotland. But what were these
differences? Thornwell states it plainly: “the antagonism of Northern and
Southern sentiment on the subject of Slavery lies at the root of all the
difficulties which have resulted in the dismemberment of the Federal Union, and
involved us in the horrors of an unnatural war.”[134]
Conclusion
The “bond of union” was no more. Or
rather, there were now two bonds of union (two General Assemblies) for two
separate republics. Perhaps Old School Presbyterians should have known better
than to think that a church could hold together a nation, but their historic
understanding of the catholicity of the church had convinced them that they
held the moral fabric of the nation.
They reckoned not with the power of
the conscience. With northerners convinced that slavery must not expand into
the territories, and southerners convinced that the north was intent on ending
their peculiar institution, neither side could trust the other. And this was
partly due to the fact that northerners and southerners spent so little time
interacting with each other. The Methodists and Baptists had divided, and no
longer met together. The Old School General Assembly had few counterparts to
its harmonious annual sessions of northerners and southerners between
1846-1860.
One fruit of this long union was the
prominence of Old School Presbyterians among dissenters during the war–both
north and south. Clement L. Vallandigham, an Old School Presbyterian from
Dayton, Ohio, and a Democratic congressman, was one of Lincoln’s most vocal
critics during the early months of the war. Arrested for his “implied
treason,” he was banished to the Confederate States in 1863. Vallandigham
requested a writ of habeas corpus before Humphrey H. Leavitt of the
United States District Court for Southern Ohio.[135] Leavitt, an Old School ruling elder, denied the
request on the ground that there was a “type of treason. . . that was not
covered by the U. S. Constitution and the laws of the land.”[136]
In the border states, Stuart
Robinson, the editor of the True Presbyterian, clashed with R. J.
Breckinridge over the best policy for Kentucky. Robinson had avoided any public
advocacy of secession, but he had made the mistake of writing to Breckinridge
in January of 1861 that if the Crittenden Compromise failed, Kentucky, “as the
least of evils, should go to a Southern Confederacy,” rather than be left in “a
confederacy with Ohio.” Naturally, when Breckinridge wished to demonstrate
Robinson’s “true” political loyalties, he published the letter.[137] Robinson’s tendency to sarcasm and ridicule did not
help him during the war years, and in the summer of 1862, he fled to Canada to
avoid prosecution.[138] Others, like Samuel B. McPheeters of St. Louis
attempted to stay out of politics entirely, only to find themselves driven from
their pulpits by military order.[139]
The south sounded like a reverse
echo of the north. The violence against northern sympathizers in the south
included several who were driven from their pulpits for their failture to pray
for Jefferson Davis and the success of the southern armies.[140]Sinclair
served as a colonel in the Confederate Army, and was excommunicated by
Fayetteville Presbytery in 1866 for treason. The North Carolina Presbyterian
declared as early as November of 1859 that those who preached against slavery
were no better than “cut-throats and assassins, and the sword of the civil
magistrate is the instrument which God had appointed for their punishment.”
(Quoted in Chesebrough, 39). When John H. Aughey called his central
Mississippi church to submit to the authority of the federal government on the
ground that the election of Lincoln had been constitutionally held, he was
tried by a vigilance committee, including one of his own ruling elders. When he
tried to escape to the north, he was captured, charged with sedition and was sentenced
to death, but finally escaped.[141] On the other hand some Unionists, like James Lyon,
who had established himself in Columbus, Mississippi since 1841, avoided major
problems by remaining submissive to the de facto government in their
region. David Chesebrough is probably correct when he suggests that the reason
why southern Presbyterians included a significantly higher number of northern
sympathizers was that the other southern denominations had long since divided from
their northern brethren, while southern Presbyterians had cherished cordial
relations across the Mason-Dixon line until the outbreak of the war.[142]
A second parallel between the two
sections was their perception of the moral deviance of their erstwhile
colleagues. David McKinney attempted to understand how someone like Dr. Thomas
V. Moore of Richmond who was born and reared in western Pennsylvania could have
so rapidly turned to treason and perjury:
What has caused the moral
defection in Dr Moore? (a dear friend whom we do not wish to harm). . . . We
would reach and expose the monstrous destroyer of truth, honor and virtue. What
then is the fatal cause of the evil which we mourn? It is THE SYSTEM OF
OPPRESSION which prevails in Mr Moore's new surroundings.
McKinney
suggested that the corrupting influence of the slave system “was never
adequately known until the breaking out of the present rebellion.” But he
admitted that he should have seen it coming. After all, “what may we not expect
from those who will enslave, in indefinite perpetuity, a whole race of their
fellow-men; depriving them of the first rights of manhood, in man's state of
innocence, and of manhood, under a dispensation of grace?”[143]
Likewise, the Southern
Presbyterian attributed the division of the nation to a problem of a
misinformed conscience in the north. Operating on the assumption that if the
intelligence misinformed the conscience, the conscience would pronounce a false
judgment, editor A. A. Porter suggested that “for the last twenty years the
conscience of the North has been wilfully and fearfully perverted by gross
misrepresentations. The idea of slavery is associated in the Northern mind with
every species of cruelty and barbarism.” The result was that the north had
become “so unrelenting just because it does everything in the name of law and
conscience.” And once it was elevated to a matter of conscience, there was no
hope for any compromise to adjudicate the differences.[144]
But the most radical statement of
northern declension came in 1863 from Richard S. Gladney, who penned a
forthright rejection of the Declaration of Independence, which he saw as
tending towards the leveling of the abolitionist movement. He declared that
such principles as:
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.[145]
Gladney
saw a “connection between the political and theological heresies of the present
century.” Just as the Revolution had protested against taxation without
representation, so now nineteenth century theology was denying the imputation
of Adam's sin because it eliminated personal choice. The results of the
Declaration of Independence were the heresies of Albert Barnes and Harriet
Beecher Stowe, along with the “demand for an anti-slavery Bible and an
anti-slavery God,” together with Atheism, Communism, Woman's Rightsism,
Free-Loveism, Mormonism, and Agrarianism.[146] While few writers in the Southern Presbyterian
Review spoke as radically as Gladney, many articulated more subdued
criticisms of northern ideology and called for a society founded upon
“biblical,” rather than “rationalistic” principles.[147]
Presbyterian ecclesiology functioned as a strong force in maintaining the bonds of union throughout the 1850s. But Presbyterian ecclesiology itself was being remade into the image of American political culture. While the transformation of attitudes in the newspapers appears stark and sudden–from calm statements of mutual confidence to strident cries of fratricidal hatred–the transformation in institutional location and ideological vision took place more gradually. While Old School convictions regarding the catholicity of the visible church had helped keep the church together, Old School convictions regarding the relationship between church and state helped drive the church apart.
[1]Don E.
Fehrenbacher, Sectional Crisis and Southern Constitutionalism (Baton
Rouge: Louisiana State University Press, 1995) 48. For the emergence of the
Republican Party, see William E. Gienapp, The Origins of the Republican
Party, 1852-1856 (New York: Oxford University Press, 1987); Eric Foner, Free
Soil, Free Labor, Free Men: The Ideology of the Republican Party before the
Civil War (Oxford: Oxford University Press, 1995/1970). Gienapp points out
that the Republicans did not simply draw former Whigs. They dominated formerly
Democratic states such as Maine and New Hampshire, and drew former Democrats
from Illinois and the northwest. (10) Foner points out that the radical
abolitionists chastised Republicans for failing to oppose slavery where it
existed–in the south–but he goes on to suggest that the Republicans recognized
that they needed to form a coalition which would include moderates and
conservatives in order to gain power. (303-306). Victor B. Howard argues that
free soil also included free religion and free schools in his Conscience and
Slavery: The Evangelistic Calvinist Domestic Mission, 1837-1861 (Kent,
OH: The Kent State University Press, 1990) xiv.
[2]See the
arguments of Hodge and Breckinridge below, both of whom voted Republican. Also
see Peter B. Knupfer, The Union As It Is: Constitutional Unionism and
Sectional Compromise, 1787-1861 (Chapel Hill: The University of North
Carolina Press, 1991) chapter 6. For the political history of the 1850s leading
up to disunion see David M. Potter, The Impending Crisis, 1848-1861 (New
York: Harper & Row, 1976). Not surprisingly, the leaders of the
Constitutional Union party were in their sixties and seventies–an older
generation that still believed in the merits of compromise (Potter, 417).
[3]Quoted in
“Prophesying Again” Presbyterian Herald (June 21, 1860).
[4]Editorial,
“John Brown” Presbyter 19.12 (December 8, 1859).
[5]“Dr.
Breckinridge on Disunion,” Presbyter 19.19 (January 26, 1860).
[6]“Dr.
Breckinridge on Disunion,” Presbyter 19.19 (January 26, 1860).
William E. Gienapp, in his The Origins of the Republican Party, 1852-1856
(New York: Oxford University Press, 1987), has attempted to identify the
denominational voting trends in various states. For 1856 he estimates that 91%
of Pennsylvania Presbyterians voted Republican along with 76% in Ohio, but only
22% in Indiana and 47% in Illinois. (He suggests 44% of Indiana Presbyterians voted
for Buchanan, while Illinois Presbyterians were split between the Democrats and
the Know-Nothings). (541-542) Unfortunately he does not give the numbers for
1860, but the Republican numbers definitely went up.
[7]“Dr. B
and the South,” Presbyter 19.21 (February 9, 1860) 82. They argued that
the constitutional powers given to the Supreme Court meant that the Dred Scott
decision should be considered final and binding.
[8]Quoted in
Presbyter 19.23 (February 23, 1860) 90. Breckinridge’s “record” on
emancipation was the ground for their complaint.
[9]O. S. P, Presbyter
19.47 (August 9, 1860).
[10]Another
Subscriber to the Expositor, “The Expositor's Politics,” Presbyter 20.2
(September 27, 1860).
[11]Editorial,
“The Heated Season,” Presbyterian 30.29 (July 21, 1860) 114. Cf.,
Editorial, “God Reigns,” Presbyterian 30.36 (September 8, 1860) 146.
[12]“Disunion,”
Presbyter 20.13 (December 20, 1860).
[13]Samuel
R. Wilson, The Causes and Remedies of Impending National Calamities
(Cincinnati: J. B. Elliott, 1860) 2.
[14]Ibid.,
9.
[15]Samuel
R. Wilson, The Causes and Remedies of Impending National Calamities
(Cincinnati: J. B. Elliott, 1860) 10.
[16]Editorial,
“Dr Wilson's Sermon,” Presbyter 20.15 (January 3, 1861) 58.
[17]Editorial,
“State of the Country,” Presbyterian 30.46 (November 17, 1860) 186.
[18]Editorial,
“Position of the Presbyterian Church,” Presbyterian 30.50 (December
15, 1860) 198.
[19]Editorial,
“Threatening Clouds,” Presbyterian 30.50 (December 15, 1860) 198.
[20]Border
South, “Position of the Church,” Presbyterian 30.52 (December 29,
1860) 205.
[21]Consistency,
“Does Dr. Thornwell Pray for the Success of Treason?” Presbyterian Banner 9.10
(November 24, 1860).
[22]Editorial,
“Submission to the Majority,” Presbyterian Banner 9.12 (December 8,
1860).
[23]Editorial,
“The Christian and the Crisis,” Presbyterian Banner 9.16 (January 5,
1861). See also the editorial of March 16.
[24]“Discourse
of R. J. Breckinridge, delivered at the Day of National Humiliation, January 4,
1861, at Lexington, Ky,” Danville Quarterly Review 1.2 (June, 1861) 320.
[25]“Discourse
of R. J. Breckinridge, delivered at the Day of National Humiliation, January 4,
1861, at Lexington, Ky,” Danville Quarterly Review 1.2 (June, 1861)
319-341.
[26]This
sermon was published in several southern newspapers, and was also included in a
collection entitled, Fast Day Sermons: or The Pulpit on the State of the
Country (New York: Rudd & Carleton, 1861) 81-97. Five of the eleven
sermons in the book were by Old School Presbyterians. The other four were:
Thornwell’s “Our National Sins,” Palmer’s “Slavery a Divine Trust,” and Henry
J. Van Dyke’s “The Character and Influence of Abolitionism.”
[27]Presbyterian 30.51
(December 22, 1860) 202. David McKinney also praised this sermon. Presbyterian
Banner 9.15 (December 29, 1860). McKinney also noted the pro-Union sermon
of Dr. Watson of Natchez, Mississippi in February of 1861.
[28]Editorial,
“The Election,” Southern Presbyterian 1.2 (November 9, 1860).
[29]Editorial,
“Politics,” Southern Presbyterian 1.5 (December 1, 1860).
[30]“Synod
of South Carolina,” Presbyterian Banner 9.13 (December 15, 1860).
[31]Benjamin
Morgan Palmer, “Slavery a Divine Trust. Duty of the South to Preserve and
Perpetuate It,” Fast Day Sermons: or The Pulpit on the State of the Country
(New York: Rudd & Carleton, 1861) 57-80.
[32]Palmer,
“Slavery a Divine Trust,” 61.
[33]Palmer,
“Slavery a Divine Trust,” 62.
[34]Palmer,
“Slavery a Divine Trust,” 72.
[35]J. R. W.
(Augusta, GA), “Southern Feeling,” Presbyterian Banner 9.13 (December
15, 1860).
[36]Editorial
“A Word to Our Southern Brethren,” Presbyterian Banner 9.15 (December
29, 1860). Eric Foner points out that the Republican Party had a significant
conservative element, and that the radicals were generally focused in “rural
and small town New England, and in the areas of rural New York, Pennsylvania, and
the West settled by New England migrants.” Foner, Free Soil, Free Labor,
Free Men, 106. Given that the conservative Whigs generally sided with the
Republicans, this is not surprising.
[37]“The
State of the Country,” BRPR 33.1 (January 1861) 1.
[38]“The
State of the Country,” BRPR 33.1 (January 1861) 2.
[39]“The
State of the Country,” BRPR 33.1 (January 1861) 4.
[40]“The
State of the Country,” BRPR 33.1 (January 1861) 9.
[41]“The
State of the Country,” BRPR 33.1 (January 1861) 12.
[42]“The
State of the Country,” BRPR 33.1 (January 1861) 14.
[43]“The
State of the Country,” BRPR 33.1 (January 1861) 16-18.
[44]“The
State of the Country,” BRPR 33.1 (January 1861) 21.
[45]“The
State of the Country,” BRPR 33.1 (January 1861) 22-26.
[46]“The
State of the Country,” BRPR 33.1 (January 1861) 28.
[47]“The
State of the Country,” BRPR 33.1 (January 1861) 36.
[48]E. D.
MacMaster, “The Princeton Review on the State of the Country,” Presbyter
20.21 (February 14, 1861) 81.
[49]MacMaster,
“The Princeton Review on the State of the Country,” 81.
[50]MacMaster,
“The Princeton Review on the State of the Country,” 81.
[51]MacMaster,
“The Princeton Review on the State of the Country,” 81.
[52]Charles
Colcock Jones, “The Princeton Review on ‘The State of the Country,’” Southern
Presbyterian 1.16 (February 16, 1861).
[53]Editor
of the Princeton Review [Charles Hodge], “A Response from Princeton,” Southern
Presbyterian 1.12 (January 19, 1861). The same day Hodge’s communication
was printed in the Central Presbyterian as well. “A Communication from
Rev. Charles Hodge DD,” CP 6.3 (Jan 19, 1861) 10.
[54]Editor
of the Princeton Review [Charles Hodge], “A Response from Princeton,” Southern
Presbyterian 1.12 (January 19, 1861).
[55]Presbyterian
Banner 9.17 (January 12, 1861).
[56]“Dr
Hodge and the South,” Presbyterian Banner (February 9, 1861).
[57]“Circular
Letter to the Clergy and Laity in the Southern States of the Union,” CP
6.4 (Jan 26, 1861) 13. Seventeen of the thirty-three signatories were Old
School: Gardiner Spring, William W. Phillips, George Potts, John McElroy, John
M. Krebs, Nicholas Murray, David Magie, Charles Hodge, Alexander T. McGill,
John McLean, Henry A. Boardman, Charles Wadsworth, Charles W. Shields, William
P. Breed, Robert Watts, James M. Crowell and Joseph H. Jones. Five
Episcopalians, three Methodists, and two each of the Baptists, Dutch Reformed
and New School Presbyterians, rounded out the list along with the secretaries
of the American Bible Society and the Evangelical Knowledge Society.
[58]“An
Address to the Clergy and Laity of the Christian Church of the Country,” CP,
6.4 (January 26, 1861) 13. The appeal was signed by: Robert L. Dabney, Samuel
B. Wilson, Benjamin M. Smith, and Thomas E. Peck, the faculty of Union
Theological Seminary in Virginia, along with the President and one Professor
from Hampden-Sydney College, the Editor of the Central Presbyterian,
three other Presbyterian ministers, an African church, the late President of
Davidson College, and five professors from the University of Virginia (twelve
of the sixteen signatories were Old School Presbyterian ministers). Others in
general agreement included the entire faculty of Washington College in Virginia
(Presbyterian) and two professors from the Virginia Military Institute, along
with one minister each from the Episcopal, Methodist and Presbyterian churches.
The President, Presiding Elder, and Chaplain of Randolph-Macon College
(Methodist) appreciated the address and still hoped for a peaceful solution,
but feared that secession was necessary. Once again it was Old School
Presbyterians who were trying to hold the Union together.
[59]James
Buchanan, “To the People of the United States,” Presbyterian 30.51
(December 22, 1860) 202.
[60]Rogan
Kersh points out that at least in the north, April of 1861 was “the first time
since the 1780s” when there was “no confusion over the union’s meaning.” Dreams
of a More Perfect Union (Ithaca: Cornell University Press, 2001) 191.
[61]Editorial,
“The War,” Presbyter 20.31 (April 25, 1861).
[62]Editorial,
“The Next Assembly,” Presbyter (May 2, 1861).
[63]Editorial,
“State of the Country,” Presbyterian 31.17 (April 27, 1861) 66.
[64]Editorial,
“The Excitement,” Presbyterian 31.17 (April 27, 1861) 66.
[65]Editorial,
“The Trial of Faith,” Presbyterian 31.17 (April 27, 1861) 66.
[66]Editorial,
“The War,” Presbyterian 31.17 (April 27, 1861) 67.
[67]R. L.
Dabney “On the State of the Country,” CP (April 20, 1861) reprinted in Discourses
vol. 4. pages 421ff.
[68]Editorial,
Presbyter 20.27 (March 28, 1861).
[69][William]
Mc[Millan] of Hamilton OH, “Slavery--General Assembly,” Presbyter 20.30
(April 18, 1861).
[70]T. S.,
“Shall Our Church Divide?” Southern Presbyterian 1.22 (March 30, 1861).
One of the minor acts of the 1861 Assembly was to take exception to the Minutes
of the Synod of South Carolina, when it declared the acts of 1818 to be
“virtually rescinded” by the act of 1845. The Assembly declared that the 1846
action had plainly reaffirmed the earlier action of 1818. Minutes (1861)
333.
[71]Presbyterian
Banner 9.33 (May 4, 1861).
[72]“Spirit
of the Religious Press,” Presbyter 20.32 (May 2, 1861) 126.
[73]Minutes
(1861) 303. The vote was not recorded.
[74]Minutes (1861)
315-330. The text of the resolutions as adopted is found on page 329-330.
[75]“General
Assembly,” Presbyterian Banner 9.37 (June 1, 1861).
[76]“General
Assembly,” Presbyterian Banner 9.37 (June 1, 1861).
[77]“General
Assembly,” Presbyterian Banner 9.37 (June 1, 1861).
[78]“General
Assembly,” Presbyterian Banner 9.37 (June 1, 1861).
[79]“General
Assembly,” Presbyterian Banner 9.37 (June 1, 1861).
[80]“General
Assembly,” Presbyterian Banner 9.37 (June 1, 1861).
[81]“General
Assembly,” Presbyterian Banner 9.37 (June 1, 1861).
[82]Bates,
along with secretary of war Simon Cameron, were pewholders with Lincoln in the
Old School New York Avenue Presbyterian Church. George M. Apperson, “Lincoln,
the Churches, and Memphis Presbyterians,” American Presbyterians 72:2
(Summer 1994) 98. Bates had been the conservative Republicans’ candidate at the
Republican Convention of 1860, but “there was so little anti-slavery in Bates’s
record that he was unacceptable to all but the most conservative Republicans.”
This resulted in the nomination of Lincoln–the moderate candidate–over radicals
Salmon Chase and William Seward. Eric Foner, Free Soil, Free Labor, Free
Men: The Ideology of the Republican Party before the Civil War (Oxford:
Oxford University Press, 1995/1970) 213. His status as a ruling elder is
affirmed by the CP 6:27 (July 6, 1861) 108.
[83]Presbyterian
Banner 9.37 (June 1, 1861).
[84]“General
Assembly,” Presbyterian Banner 9.37 (June 1, 1861).
[85]“General
Assembly,” Presbyterian Banner 9.37 (June 1, 1861).
[86]“General
Assembly,” Presbyterian Banner 9.37 (June 1, 1861).
[87]“General
Assembly,” Presbyterian Banner 9.37 (June 1, 1861).
[88]“General
Assembly,” Presbyterian Banner 9.37 (June 1, 1861).
[89]“General
Assembly,” Presbyterian Banner 9.37 (June 1, 1861).
[90]This
device had been used in 1829 to affirm that the members of the 1829 General
Assembly pledged not to drink ardent spirits, without committing the entire
church to that stance. Minutes (1829) 375-6 (in Baird, 796).
[91]“The
General Assembly of 1861,” Presbyterian Banner 9.38 (June 8, 1861)
[92]“The
General Assembly of 1861,” Presbyterian Banner 9.38 (June 8, 1861)
[93]“The
General Assembly of 1861,” Presbyterian Banner 9.38 (June 8, 1861)
[94]“The
General Assembly of 1861,” Presbyterian Banner 9.38 (June 8, 1861)
[95]“The
General Assembly of 1861,” Presbyterian Banner 9.38 (June 8, 1861)
[96]“The
General Assembly of 1861,” Presbyterian Banner 9.38 (June 8, 1861)
[97]“The
General Assembly of 1861,” Presbyterian Banner 9.38 (June 8, 1861)
[98]“The
General Assembly of 1861,” Presbyterian Banner 9.38 (June 8, 1861)
[99]“The
General Assembly of 1861,” Presbyterian Banner 9.38 (June 8, 1861)
[100]Minutes
(1861) 321-322, 329-330. The eleven northwesterners who persistently rejected
the Spring resolutions came from the presbyteries of Clarion, two from
Washington, two from St. Clairsville, Marion, two from Coshocton, Maumee,
Vincennes, and Chippewa. In other words, seven came from western Pennsylvania
and eastern Ohio, two from northern Ohio, one from southern Indiana, and one
from Wisconsin. Others were willing to compromise: three from Iowa, two from
Minnesota, two from northern and central Indiana, and one each from central
Illinois, central Ohio, and Michigan. Notably absent from these lists are
Pittsburgh, Cincinnati, and Chicago, or the Ohio River presbyteries.
[101]Minutes
(1861) 339.
[102]Minutes
(1861) 340.
[103]Minutes
(1861) 341. The regional breakdown of the protesters fits the earlier pattern.
Twenty-five of the protesters were from the southwest.
[104]The
rest of the committee consisted of William C. Anderson of San Francisco, Willis
Lord of the Northwestern Theological Seminary, and ruling elders Jesse L.
Williams of Fort Wayne, Indiana, and Nathaniel Ewing of Redstone Presbytery in
western Pennsylvania. Since Anderson was a northwesterner serving in
California, the committee entirely consisted of northwesterners. Minutes (1861)
333.
[105]Minutes
(1861) 342, quoting Hodge.
[106]Minutes
(1861) 343. There is no statement in the Minutes that this response was
adopted, but its inclusion in the Minutes probably means that it was.
[107]“Dr
Spring's Resolutions,” Presbyter (June 13, 1861).
[108]Editorial,
“The Action of the Late General Assembly on the National Crisis,” Presbyterian
Banner 9.38 (June 8, 1861).
[109]A
Sexagenarian Elder, “A Letter to Rev. Gardiner Spring, D. D., New York City,” Southern
Presbyterian 1.48 (September 28, 1861).
[110]Charles
Hodge, “The General Assembly,” BRPR 33.3 (July, 1861) 541.
[111]Hodge,
“The General Assembly,” 542.
[112]Hodge,
“The General Assembly,” 543.
[113]Hodge,
“The General Assembly,” 557-567.
[114]“Dr.
Hodge on the Last General Assembly,” Southern Presbyterian 1.48
(September 28, 1861).
[115]Edward
Riley Crowther, “Southern Protestants, Slavery and Secession: A Study in
Religious Ideology, 1830-1861,” (Ph.D. dissertation, Auburn University, 1986)
284-296.
[116]Eugene
Genovese, The Slaveholders' Dilemma 35. Genovese plainly thinks
that sectional politics was the driving force, but there was also a significant
divide over ecclesiology which cannot be ignored. Of course most southern
Presbyterians were more comfortable with Hodge’s ecclesiology than with
Thornwell’s (as the debates over southern church order reveal).
[117]E.
E., “The Late General Assembly–Church and State,” Danville Quarterly Review 1.3
(September, 1861) 498-534. If E. E. are his initials, then it is likely
Ebenezer Erskine, pastor of Sterling, Illinois, who went on to become the
moderate editor of the Northwest Presbyterian after the war
(friendly toward Kentucky).
[118]E.
E., “The Late General Assembly,” 502.
[119]E.
E., “The Late General Assembly,” 514.
[120]E.
E., “The Late General Assembly,” 514-5.
[121]E.
E., “The Late General Assembly,” 519. For New School antislavery activity see
Victor B. Howard, Conscience and Slavery: The Evangelistic Calvinist
Domestic Mission, 1837-1861 (Kent, OH: The Kent State University Press,
1990)
[122]E.
E., “The Late General Assembly,” 519.
[123]E.
E., “The Late General Assembly,” 520.
[124]E.
E., “The Late General Assembly,” 520.
[125]E.
E., “The Late General Assembly,” 522.
[126]E.
E., “The Late General Assembly,” 523.
[127]E.
E., “The Late General Assembly,” 526. He pointed to the growing sense of
self-sufficiency in the south during the 1850s as it drew away from their
northern brethren as evidence that the south had anticipated this.
[128]CP
6.30 (July 27, 1861) 117.
[129]CP
6.51 (Dec 21, 1861). Judges included ex-Chancellor Job Johnstone of SC (SC
Pby), Judge J. G. Shepherd of NC (Fayetteville Pby), Judge J. T. Swayne of TN
(Memphis Pby), and Wm A. Forward Judge of the Supreme Court of FL (Florida
Pby).
[130]CP
7.3 (Jan 16, 1862)
[131]CP
7.2 (January 9, 1862). Likewise, John Leighton Wilson was able to defeat
Thornwell’s attempt to rename the secretary of each committee simply the
“convener.” The debate later revealed that the majority of the Assembly was
against Thornwell’s approach, but, as S. D. Stuart put it, they were willing to
compromise with him so as not to “impose a yoke upon the conscience of the
brethren.” 7.3 (January 16, 1862).
[132]So
the southern church initially permitted the General Assembly to take original
jurisdiction over a minister, without waiting for a trial at the presbytery.
Jack Maddex, “Presbyterians in the South, Centralization, and the Book of
Church Order, 1861-1879,” American Presbyterians 68:1 (Spring,
1990) 24-45. Maddex points out that the move towards decentralization came from
Stuart Robinson after 1869.
[133]Thornwell,
“Address to All Churches of Jesus Christ throughout the World,” reprinted in Collected
Writings 4:451, 453.
[134]Thornwell,
“Address,” 454. This statement launched a nine page defense of slavery, thus
forming more than half of the “Address.” Erskine Clarke, “Southern Nationalism
and Columbia Theological Seminary,” American Presbyterians 66:2 (1988)
123-133. For treatment of the constitutional issues see Arthur Bestor, “State
Sovereignty and Slavery: A Reinterpretation of Proslavery Constitutional
Doctrine,” in Proslavery Thought, Ideology, and Politics edited by Paul
Finkelman (New York: Garland Publishing, 1989) 13-76. In his 1961 essay Bestor
argued that state sovereignty was a “legal postulate,” to be
distinguished from the idea of decentralized government as a “political philosophy.”
He argued that the states’ rights doctrine was not especially an emphasis on
local self-government, since the same southerners argued for strong federal
authority in the case of the enforcement of fugitive slave law, rejecting the
attempts at nullification by northern states (16-17, 58-59). Don E.
Fehrenbacher notes that it is remarkable how much the Confederate Constitution
“transcended those principles [of states-rights] in order to build a nation.
The national supremacy clause remained, and no provision for nullification was
included. Sectional Crisis and Southern Constitutionalism (Baton Rouge:
Louisiana State University Press, 1995) 142-144. Likewise, Bestor shows that
the Confederate Constitution gave national protection to slavery–practically
eliminating the possibility for a state to abolish slavery, “State Sovereignty
and Slavery,” 72-73.
[135]James
L. Vallandigham, A Life of Clement L. Vallandigham (Baltimore:
Turnbull Brothers, 1872). Clement L. Vallandigham (1820-1871) was the son of a
Presbyterian minister, and had served as a Democratic state legislator and
Congressman from Ohio (1857-1863). He had united with the First Presbyterian
Church of Dayton, Ohio, in 1855, while James H. Brookes was pastor (Brookes, an
early dispensationalist from Tennessee, left for St. Louis in 1858 where he
would become known as a champion of the “spirituality of the church” doctrine
in Missouri during the Civil War). Vallandigham withdrew from the Presbyterian
church when Brookes was replaced by Thomas E. Thomas, one of the most vigorous
abolitionists in the Old School, and attended the Lutheran church. On July 4,
1861 Vallandigham spoke publicly on the floor of Congress against the
“executive usurpation” of Congressional rights and for peace, which he hoped
could eventually restore the Union through negotiation rather than warfare. His
constant criticism of the Lincoln administration peaked in his objection to
General A. E. Burnside’s Order No. 38, which forbade “implied treason,”
and Order No. 9, which prohibited criticism of the civil or military policy of
the Administration. On May 4, 1863 he was arrested on General Burnside’s orders
and tried before a military commission on the charge that he had declared the
present war “a wicked, cruel and unnecessary war.” (263) He was found guilty
and sentenced to confinement in Fort Warren, Massachusetts, later changed to banishment
to the South. (296) After reaching the South, Vallandigham departed for Canada,
where he resided in Windsor, across from Detroit, for a year. He returned to
Ohio in 1864 to serve as a delegate to the Chicago Democratic Convention,
daring the Lincoln Administration to arrest him again.
[136]Frank
L. Klement, Lincoln’s Critics: The Copperheads of the North
(Shippensburg, PA: White Mane Books, 1999) 180. Lincoln was pleased with
Leavitt’s decision because Vallandigham’s criticisms “weakens the Union cause
as much as he who kills a Union soldier in battle.” (181) After the war the U.
S. Supreme Court rebuked Leavitt’s decision in Ex Parte Milligan (1866)
declaring that military courts should not be used for political ends. Klement
argues that the Copperheads were not particularly pro-southern, but were
focused on economic and constitutional objections to the war. They were
dissenters, not traitors.
[137]“In
Memoriam. A Tribute to Rev. Stuart Robinson and others,” Danville Quarterly
Review 2.1 (March, 1862) 155, citing Stuart Robinson to Robert J.
Breckinridge, January 24, 1861.
[138]Preston
D. Graham, Jr., A Kingdom Not of This World: Stuart Robinson’s Struggle to
Distinguish the Sacred from the Secular during the Civil War (Macon, GA:
Mercer University Press, 2002) 53-54.
[139]For
more on this fascinating episode see Joseph H. Hall, Presbyterian Conflict
and Resolution on the Missouri Frontier (Lewiston, NY: The Edwin Mellen
Press, 1987) chapter 7; Charles Hodge, “The General Assembly,” BRPR 36
(July 1864); John S. Grasty, Memoir of Rev. Samuel B. McPheeters (St.
Louis: Southwestern Book and Publishing Co., 1871); A Correspondence between
Some of the Members of the Pine Street Presbyterian Church and Its Pastor
(Saint Louis: Printed for the Information of the Members of that Church, 1862).
[140]David B. Chesebrough, Clergy Dissent in the Old South, 1830-1865 (Carbondale: Southern Illinois University Press, 1996) 24, 51-85. Chesebrough gives six Presbyterian examples:
Name: Birth Sem Church
(Presbytery) Tenure
Eli Caruthers (1793-1865) NC PTS 1820 Alamance NC (Orange) 1821-1861 forced to retire
Robert J. Graves (?-?) VA UTSVA 1860 Bethlehem NC (Orange) 1860-1862 arrested/treason
James Sinclair (1827-18??) Scotland WTS 1857 Smyrna
NC (Fayetteville) 1857-1862 arrested/treason
Thaddeus McRae (?-?) SC private ? Port Lavaca TX (Western Texas) 1861
John H. Aughey (?-?) ? private ? Poplar Creek MS (Tombeckbee) 1861 arrested/treason
?? Galladet (may be New School) Aberdeen MS
[141]Chesebrough,
Clergy Dissent 74-78.
[142]Chesebrough,
Clergy Dissent 92. For Lyon’s attempt to reform slavery, see James A.
Lyon, et al, “Slavery, and the Duties Growing Out of the Relation,” SPR
16.1 (April, 1863): 1-36. Also see R. Milton Winter, “James A. Lyon:
Southern Presbyterian Apostle of Progress,” JPH 60:4 (Winter 1982)
314-335. Fehrenbacher suggests that many southerners could not see the difference
between the oppression of the north and the oppression of the Davis
Administration as the military enforced conscription and the impressment of
goods. The Confederate Congress authorized the suspension of the writ of habeas
corpus twice, totaling seventeen months, and enforced conscription. Don E.
Fehrenbacher, Sectional Crisis and Southern Constitutionalism (Baton
Rouge: Louisiana State University Press, 1995) 156-157.
[143]“Effects
of a System of Oppression upon the Morals and Judgments of the Oppressors,” Presbyterian
Banner 10.19 (January 25, 1862).
[144]Shadow,
“The Northern Conscience,” Southern Presbyterian 1.43 (August 24, 1861).
[145]R.
S. Gladney, “The Downfall of the Union,” SPR 16 (1863) 49-50.
Gladney here echoed the statement of John C. Calhoun in 1850 that the theory of
the natural right of equality was false: “it never did nor can exist.” Men were
inherently unequal. Quoted in John Niven, John C. Calhoun and the Price of
Union (Baton Rouge: Louisiana State University Press, 1988) 332.
[146]ibid.
[147]“Dr.
Thornwell's Memorial on the Recognition of Christianity in the Constitution [of
the Confederate States of America],” SPR 16 (1863) 77-87; Thomas
Smyth, “The Character and Conditions of Liberty,” SPR 16 (1864)
201-236; John B. “Northern and Southern Views of the Province of the Church,” SPR
16 (1866) 384.