Tag Archives: The Fugitive Slave Act of 1850

Fighting for the Proposition that “All Men are Created Equal” Reflections on the Gettysburg Address

lincolngettysburg

Friends of Padre Steve’s World,

One hundred and sixty three years ago Abraham Lincoln delivered a few short words at the dedication of the Soldier’s Cemetery in Gettysburg, Pennsylvania.

Those words, along with the Preamble of the Declaration of Independence are the American equivalent of secular scripture. Even more than the Constitution they define the ideal of what the United States can and should be.

Lincoln understood that ideal even during the midst of a war which devastated the nation and claimed the lives of nearly three quarters of a million American soldiers and sailors, from the North and the South. At Gettysburg, where just three and a half months earlier over 150,000 soldiers battled for three days, leaving about 50,000 dead, wounded, and missing on the battlefield. When Lincoln gave his remarks the cemetery, which now contains the remains of 3,577 Union soldiers, half unknown, was not yet half-full. Men were still engaged in the gruesome task of recovering the decaying remains from hasty graves all around the battlefield, as well as recovering and attempting to identify those who fell and remained where they died.

Lincoln understood that the sacrifice had to have a greater meaning, and he went back to that sacred proposition in the Preamble of the Declaration, the proposition that “all men are created equal.” It was a proposition that many in Europe mocked as impossible, and which many Americans believed only applied to white, male, property owners. But Lincoln saw beyond that and in his speech he began to universalize the proposition, and spoke of bringing forth “a new birth of freedom” and that Americans, both those gathered around him, and those who read the speech would “highly resolve that these dead shall not have died in vain — that this nation, under God, shall have a new birth of freedom — and that government of the people, by the people, for the people, shall not perish from the earth.” 

I am ever the optimist that we will see that new birth of freedom, but I do expect in the coming years that we will again see many of those freedoms rolled back or curtailed as they were in the years following the re-establishment of white rule in the South, and the extension of Jim Crow to many places outside of the former Confederate States. Sadly, even the symbols of the Confederacy are on the rise, the Confederate Battle Flag is showing up in places that it never flew during the American Civil War.

I do believe that the ideals of Lincoln’s words are immortal, and are worth fighting for even when they are not popular, and even when the majority decides to crush the rights of the minorities that they despise, be they racial, religious, political, ideological, or even gender related. I do believe that we are at a crossroads, a crossroads where we will have to choose to fight for the rights of the weak in our legislatures and courts, and by our actions.

The Compromise of 1850 included the Fugitive Slave Act, a law designed to help slave owners recover their “property” anywhere in the country. It was a law that benefited slave states and overthrew the laws of Free States which were ordered to assist agents of the slave owners recover their human property. Many Northerners, even non-abolitionists were horrified by the new law and worked to protect African Americans in their communities. Southerners were infuriated and claimed to be the victims of Northern aggression and militant “Godless” abolitionists.

I expect that in the coming months that laws will be passed to discriminate against minorities of all kinds and that many of these laws will contradict individual state laws and protections. We are seeing White Nationalists like Stephen Bannon and Jefferson Beauregard Sessions as chief White House Counselor and Attorney General nominee. Neither have had any regard for the rights of racial minorities and may be setting civil rights policy. If those policies discriminate or roll back the rights of people they will have to be opposed.

Like the abolitionists we will have to make a choice, a moral choice and do what we can to mitigate those laws and protect those that they harm until the time comes when the people who passed them lose political power.

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Outside of my house I fly the 34 “Circle Star” Flag of the Union as well as the flag of the 69th New York Volunteer Infantry of the immortal Irish Brigade. They are symbols of my opposition to the neo-Confederate racism and xenophobia that is arising in the country. I will remain true to the Constitution, and I will never stop believing in or fighting for the proposition that all men are created equal, and that we shall indeed have a new birth of freedom — and that government of the people, by the people, for the people, shall not perish from the earth.

Peace

Padre Steve+

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Dred Scott & Obergfell v. Hodges

ROGER B. TANEY (1777-1864).  Roger Taney, Chief Justice of the U.S. Supreme Court, handing down his decision on the Dred Scott case, 1857. American illustration.

ROGER B. TANEY (1777-1864).
Roger Taney, Chief Justice of the U.S. Supreme Court, handing down his decision on the Dred Scott case, 1857. American illustration.

Friends of Padre Steve’s World

Court decisions on Civil Rights matter and sometime soon we will get the Supreme Court decision on the Case of Obergfell v. Hodges, the case that will determine if Marriage Equity will become the law of the land or not. Such cases are important. As I mentioned yesterday freedom for all matters and I completely agree with he words of Abraham Lincoln in regard to liberty that the words of the Declaration of Independence that “all men are created equal” is a universal standard. That it is the “the standard maxim of free society …constantly spreading and deepening its influence,” ultimately applicable “to peoples of all colors everywhere.” This should be true for all, people including the LGBTQ community. 

Supporters of same-sex marriages gather outside the US Supreme Court waiting for its decision on April 28, 2014 in Washington, DC. The US Supreme Court is hearing arguments on whether gay couples have a constitutional right to wed -- a potentially historic decision that could see same-sex marriage recognized nationwide.  AFP PHOTO / MLADEN ANTONOV        (Photo credit should read MLADEN ANTONOV/AFP/Getty Images)

Supporters of same-sex marriages gather outside the US Supreme Court waiting for its decision on April 28, 2014 in Washington, DC. The US Supreme Court is hearing arguments on whether gay couples have a constitutional right to wed — a potentially historic decision that could see same-sex marriage recognized nationwide. AFP PHOTO / MLADEN ANTONOV (Photo credit should read MLADEN ANTONOV/AFP/Getty Images)

Since it matters so much I am posting a section from my Civil War and Gettysburg Staff Ride text on the Dred Scott decision. If you read it you will find just how chilling and similar the arguments of the Chief Justice of the Supreme Court Roger Taney are to those who oppose Marriage Equity and other rights being extended to Gay people. 

Peace

Padre Steve+

As the 1850s wore on, the divisions over slavery became deeper and voices of moderation retreated. The trigger for the worsening of the division was the political battle regarding the expansion of slavery; even the status of free blacks in the north who were previously slaves, over whom their owners asserted their ownership. Southerners considered the network to help fugitive slaves escape to non-slave states, called the Underground Railroad “an affront to the slaveholders pride” and “anyone who helped a man or woman escape bondage was simply a thief” who had robbed them of their property and livelihood, as an “adult field hand could cost as much as $2000, the equivalent of a substantial house.” [1]

In 1856 the Supreme Court, dominated by southern Democrats ruled in favor of southern views in the Dred Scott decision, one pillar of which gave slavery the right to expand by denying to Congress the power to prohibit slavery in Federal territories. Taney’s ruling in the case insisted that “Neither the Declaration of Independence nor the Constitution had been intended to apply to blacks he said. Blacks were “so far inferior that they had no rights which the white man was bound to respect.” Taney did not stop with this but he declared the Missouri Compromise itself unconstitutional for “Congress had exceeded its authority when it forbade slavery in the territories by such legislation as the Missouri Compromise, for slaves were private property protected by the Constitution.” [2]

The decision was momentous, but the judicial fiat of Taney and his court majority was a disaster for the American people. It solved nothing and further divided the nation:

“In the South, for instance, it encouraged southern rights advocates to believe that their utmost demands were legitimatized by constitutional sanction and, therefore, to stiffen their insistence upon their “rights.” In the North, on the other hand, it strengthened a conviction that an aggressive slavocracy was conspiring to impose slavery upon the nation, and that any effort to reach an accommodation with such aggressors was futile. While strengthening the extremists, it cut the ground from under the moderates.” [3]

The decision in the case is frightening when one looks upon its tenor and implications. The majority opinion which was written by Chief Justice Roger Taney was chilling, not only in its views of race, but the fact that blacks were perpetually property without the rights of citizens. Taney wrote:

“Can a negro, whose ancestors were imported into this country, sold as slaves, become a member of the political community formed and brought into existence by the Constitution of the United States, and as such become entitled to all the rights, and privileges, and immunities, guaranteed by that instrument to the citizen?…It is absolutely certain that the African race were not included under the name of citizens of a state…and that they were not included, and were not intended to be included, under the word “citizens” in the Constitution, and therefore claim none of the rights and privileges which that instrument provides for and secures to citizens of the United States. On the contrary, they were at that time considered as a subordinate and inferior class of beings, who had been subjugated by the dominant race, and, whether emancipated or not, yet remain subject to their authority, and had no rights or privileges but those who held the power and the Government might choose to grant them” [4]

The effect of the ruling on individuals and the states was far reaching. “No territorial government in any federally administered territory had the authority to alter the status of a white citizen’s property, much less to take that property out of a citizen’s hands, without due process of law or as punishment for some crime.” [5] Free slaves were no longer safe, even in Free States, from the possibility of being returned to slavery, because they were considered property. The tens of thousands of free blacks in the South were effectively stripped of citizenship, and became vulnerable to either expulsion or re-enslavement, something that the legislatures in Virginia, North Carolina and Missouri debated in 1858. Likewise the decision cast doubt on the free status of every African American regardless of residence.” [6]

But the decision had been influenced by President-Elect James Buchanan’s secret intervention in the Supreme Court deliberations two weeks before his inauguration. Buchanan hoped by working with the Justices that he would save the Union from breaking apart by appeasing slave owners and catering to their agenda. “The president-elect wanted to know not only when, but if the Court would save the new administration and the Union from the issue of slavery in the territories. Would the judges thankfully declare the explosive subject out of bounds, for everyone who exerted federal power? The shattering question need never bother President Buchanan.” [7] In his inaugural address he attempted to camouflage his intervention and “declared that the Court’s decision, whatever it turned out to be, would settle the slavery issue forever.” [8]

But Buchanan was mistaken. The case made the situation even more volatile as it impaired “the power of Congress- a power which had remained intact to this time- to occupy the middle ground.” [9] Taney’s decision held that Congress “never had the right to limit slavery’s expansion, and that the Missouri Compromise had been null and void on the day of its formulation.” [10]

The Court’s decision “that a free negro was not a citizen and the decision that Congress could not exclude slavery from the territories were intensely repugnant to many people in the free states” [11] and it ignited a firestorm in the north where Republicans now led by Abraham Lincoln, decried the decision and southerners basked in their judicial victory. Southerners were exultant, the Richmond Enquirer wrote that the Court had destroyed “the foundation of the theory upon which their warfare has been waged against the institutions of the South.” [12] Northerners now quite rightly feared that an activist court would rule to deny their states the right to forbid slavery. As early as 1854 Lincoln posed the idea that the Declaration of Independence was the standard maxim of free society …constantly spreading and deepening its influence,” ultimately applicable “to peoples of all colors everywhere.” [13]

After the Dred Scott decision Lincoln warned that the Declaration was being cheapened and diluted, he remained insistent on this point, he noted:

“Our Declaration of Independence was held sacred by all, and thought to include all” Lincoln declared, “but now, to aid in making the bondage of the Negro universal and eternal, it is assaulted, and sneered at, and construed, and hawked at, and torn, till, its framers could ride from their graves, they could not recognize it at all.” [14]

Lincoln attacked the decision noting that Taney “insists at great length that negroes were no part of the people who made, or for whom made, the declaration of Independence or the Constitution.” But as Doris Kearns Goodwin notes “in at least five states, black voters action on the ratification of the Constitution and were among the “We the People” by whom the Constitution was ordained and established.” Lincoln acknowledged that the founders “did not declare all men equal in all respects. They did not mean to say that all were equal in color, size, intellect, moral developments, or social capacity.” But they dis declare all men “equal in ‘certain inalienable rights, among which are life, liberty, and the pursuit of happiness.’…They meant simply to declare the right, so the enforcement of it might follow as circumstances permit.” [15]

Not only that, Lincoln asked the logical question regarding Taney’s judicial activism. Lincoln and other Republican leaders “noted that all slavery needed was one more Dred Scott decision that a state could not bar slavery and the objective of Slave Power to nationalize slavery would be accomplished.” [16] How long would it be, asked Abraham Lincoln, before the Court took the next logical step and ruled explicitly that the:

“Constitution of the United States does not permit a state to exclude slavery from its limits?” How far off was the day when “we shall lie down pleasantly thinking that the people of Missouri are on the verge of making their State free; and shall awake to the reality, instead, that the Supreme Court has made Illinois a slave State?” [17]

Lincoln discussed the ramification of the ruling for blacks, both slave and free:

“to aid in making the bondage of the Negro universal and eternal….All the powers of the earth seem rapidly combining against him. Mammon is after him; ambition follows, and philosophy follows, and the theology of the day is fast joining the cry. They have him in his prison house;…One after another they have closed the heavy doors upon him…and they stand musing as to what invention, in all the dominions of mind and matter, can be produced the impossibility of his escape more complete than it is.” [18]

Frederick Douglass noted that “Judge Taney can do many things…but he cannot…change the essential nature of things – making evil good, and good, evil.” [19]

Lincoln was not wrong in his assessment of the potential effects of the Dred Scott decision on Free States. State courts in free-states made decisions on the basis of Dred Scott that bode ill for blacks and cheered slave owners. In newly admitted California the state supreme court ominously “upheld a slaveowner’s right to retain his property contrary to the state’s constitution.” [20]

A similar decision by a New York Court was being used by slave-states to bring that issue to the Taney Court following Dred Scott. “In 1852 a New York judge upheld the freedom of eight slaves who had left their Virginia owner while in New York City on their way to Texas.” [21] The Dred Scott decision brought that case, Lemon v. The People back to the fore and “Virginia decided to take the case to the highest New York court (which upheld the law in 1860) and would have undoubtedly appealed it to Taney’s Supreme Court had not secession intervened.” [22] Even non-Republican parties such as the democrats could see the writing on the wall. The national publication of the Democratic Party, the Washington Union “announced that the clear implication of the Dred Scott decision was that all state laws prohibiting a citizen from another state, either permanently or temporarily, were unconstitutional.” [23]

Notes

[1] Goodheart, Adam. Moses’ Last Exodus in The New York Times: Disunion, 106 Articles from the New York Times Opinionator: Modern Historians Revisit and Reconsider the Civil War from Lincoln’s Election to the Emancipation Proclamation Edited by Ted Widmer, Black Dog and Leventhal Publishers, New York 2013 p.15

[2] Ibid. Goodwin Team of Rivals p. 189

[3] Ibid. Potter The Impending Crisis p.291

[4] Guelzo Allen C. Fateful Lightening: A New History of the Civil War Era and Reconstruction Oxford University Press, Oxford and New York 2012 p.91

[5] Ibid. Guelzo Fateful Lightening pp.91-92

[6] Ibid. Goldfield America Aflame p.142

[7] Freehling, William. The Road to Disunion Volume II: Secessionists Triumphant 1854-1861 Oxford University Press, Oxford and New York 2007 p.115

[8] Ibid. Freehling, The Road to Disunion Volume II: Secessionists Triumphant 1854-1861 p.109

[9] Ibid. Potter The Impending Crisis p.291

[10] Ibid. Levine Half Slave and Half Free p.210

[11] Ibid. Potter The Impending Crisis p.279

[12] Ibid. Goodwin Team of Rivals p. 190

[13] Ibid. Catton Two Roads to Sumter p.139

[14] Ibid. Guelzo Fateful Lightening p.93

[15] Ibid. Goodwin Team of Rivals p. 190

[16] Gienapp, William The Republican Party and Slave Power in The Civil War and Reconstruction Documents and Essays Third Edition edited by Michael Perman and Amy Murrell Taylor Wadsworth Cengage Learning Boston MA 2011 p.81

[17] Ibid. Levine Half Slave and Half Free p.211

[18] Ibid. Catton Two Roads to Sumter p.139

[19] Ibid. Goodwin Team of Rivals p. 190

[20] Ibid. Gienapp The Republican Party and Slave Power p.81

[21] Ibid. McPherson The Battle Cry of Freedom p.181

[22] Ibid. McPherson The Battle Cry of Freedom p.181

[23] Ibid. Gienapp The Republican Party and Slave Power p.82

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Dred Scott: A Warning for Today

Friends of Padre Steve’s World

I am a historian, and as such I look to history to understand people and current events. As such I am looking at the upcoming Supreme Court hearing in the case of Obergefell v. Hodges and thinking about it in relation to the Dred Scott Ruling of 1856.

This case deals with Gay marriage and the attempts of mainly Christian Conservatives to roll back the rights of those in the LBGTQ community to marry. Not only does they seek to prevent Gay marriage where it is not permitted but they seek to roll back those rights in states where the majority of voters through their legislators have passed those laws, and negate the traditional understanding of reciprocity between states concerning recognition of marriages performed in other states. As such it is a major case with big ramifications. 

On one hand if the justices rule in favor of those challenging the laws which allow gays to marry it will strike at the very heart of the meaning of the Declaration of Independence’s  central message that “all men are created equal.” Likewise such a ruling will return LBGTQ citizens to a second class status in which though they pay taxes and serve their country in many ways, and contribute to the positive good of all Americans, they will not enjoy the liberties of other citizens and can be denied basic services, or even the right to be at the bedside of a dying spouse. 

Though Gay marriage harms no one its opponents have announced that it will have apocalyptic consequences and will result in a massive persecution of Christians who oppose it. The legal arguments espoused by the opponents of Gay marriage are similar to those who supported the both the protection and expansion of slavery in the 1850s, and those who after emancipation and the Thirteenth Amendment enacted “Black” or “Jim Crow” laws. Sadly, if Gay marriage is upheld by the Court, a number of States are pledging to enact similar laws regarding Gays, and some states are already doing so. 

From more recent Court rulings it appears that the Gay marriage will be upheld, but you never know with the Roberts Court. Several members, Justices Thomas, Alito and Scalia have long histories of opposing and ruling against the rights of gays.  

Today I am looking at the effects of the Dred Scott decision of the Supreme Court. The decision was one of the worst, if not the worst ever enacted by the Supreme Court. The consequences were chilling as it proclaimed that Blacks were a “subordinate and inferior class of beings” who had no rights. It also in combination with the Compromise of 1850 opened territories to slavery and put Blacks in Free States at jeopardy of being re-enslaved.

I ask my readers to imagine what it will be like for Gays if the Supreme Court rules against Gay marriage. I will probably post something tomorrow about the use of the “Black laws” and “Jim Crow” and relate that to the “Gay laws” that are being enacted in many states and locales, laws which serve no purpose than to deprive citizens of basic rights, services and freedoms enjoyed by other citizens. 

This article is an edited part of one of the chapters of my Gettysburg/ Civil War text. I have worked it so that here it is a stand alone article. So please read this and share, it is important and none of us can be complacent.

Peace,

Padre Steve+

the-dred-scott-case-1846-1857-402x618

As the 1850s wore on, the divisions over slavery became deeper and voices of moderation retreated. The trigger for the worsening of the division was the political battle regarding the expansion of slavery; even the status of free blacks in the north who were previously slaves, over whom their owners asserted their ownership. Southerners considered the network to help fugitive slaves escape to non-slave states, called the Underground Railroad “an affront to the slaveholders pride” and “anyone who helped a man or woman escape bondage was simply a thief” who had robbed them of their property and livelihood, as an “adult field hand could cost as much as $2000, the equivalent of a substantial house.” (1)

In 1856 the Supreme Court, dominated by southern Democrats ruled in favor of southern views in the Dred Scott decision, one pillar of which gave slavery the right to expand by denying to Congress the power to prohibit slavery in Federal territories. Taney’s ruling in the case insisted that “Neither the Declaration of Independence nor the Constitution had been intended to apply to blacks he said. Blacks were “so far inferior that they had no rights which the white man was bound to respect.” Taney did not stop with this but he declared the Missouri Compromise itself unconstitutional for “Congress had exceeded its authority when it forbade slavery in the territories by such legislation as the Missouri Compromise, for slaves were private property protected by the Constitution.” (2)

The decision was momentous, but the judicial fiat of Taney and his court majority was a disaster for the American people. It solved nothing and further divided the nation:

“In the South, for instance, it encouraged southern rights advocates to believe that their utmost demands were legitimatized by constitutional sanction and, therefore, to stiffen their insistence upon their “rights.” In the North, on the other hand, it strengthened a conviction that an aggressive slavocracy was conspiring to impose slavery upon the nation, and that any effort to reach an accommodation with such aggressors was futile. While strengthening the extremists, it cut the ground from under the moderates.” (3)

The decision in the case is frightening when one looks upon its tenor and implications. The majority opinion which was written by Chief Justice Roger Taney was chilling, not only in its views of race, but the fact that blacks were perpetually property without the rights of citizens. Taney wrote:

“Can a negro, whose ancestors were imported into this country, sold as slaves, become a member of the political community formed and brought into existence by the Constitution of the United States, and as such become entitled to all the rights, and privileges, and immunities, guaranteed by that instrument to the citizen?…It is absolutely certain that the African race were not included under the name of citizens of a state…and that they were not included, and were not intended to be included, under the word “citizens” in the Constitution, and therefore claim none of the rights and privileges which that instrument provides for and secures to citizens of the United States. On the contrary, they were at that time considered as a subordinate and inferior class of beings, who had been subjugated by the dominant race, and, whether emancipated or not, yet remain subject to their authority, and had no rights or privileges but those who held the power and the Government might choose to grant them” (4)

The effect of the ruling on individuals and the states was far reaching. “No territorial government in any federally administered territory had the authority to alter the status of a white citizen’s property, much less to take that property out of a citizen’s hands, without due process of law or as punishment for some crime.” (5) Free slaves were no longer safe, even in Free States, from the possibility of being returned to slavery, because they were considered property. The tens of thousands of free blacks in the South were effectively stripped of citizenship, and became vulnerable to either expulsion or re-enslavement, something that the legislatures in Virginia, North Carolina and Missouri debated in 1858. Likewise the decision “cast doubt on the free status of every African American regardless of residence.” (6) 

But the decision had been influenced by President-Elect James Buchanan’s secret intervention in the Supreme Court deliberations two weeks before his inauguration. Buchanan hoped by working with the Justices that he would save the Union from breaking apart by appeasing slave owners and catering to their agenda. “The president-elect wanted to know not only when, but if the Court would save the new administration and the Union from the issue of slavery in the territories. Would the judges thankfully declare the explosive subject out of bounds, for everyone who exerted federal power? The shattering question need never bother President Buchanan.” (7) In his inaugural address he attempted to camouflage his intervention and “declared that the Court’s decision, whatever it turned out to be, would settle the slavery issue forever.” (8) 

But Buchanan was mistaken. The case made the situation even more volatile as it impaired “the power of Congress- a power which had remained intact to this time- to occupy the middle ground.” (9)  Taney’s decision held that Congress “never had the right to limit slavery’s expansion, and that the Missouri Compromise had been null and void on the day of its formulation.” (10)

The Court’s decision “that a free negro was not a citizen and the decision that Congress could not exclude slavery from the territories were intensely repugnant to many people in the free states” (11)  and it ignited a firestorm in the north where Republicans now led by Abraham Lincoln, decried the decision and southerners basked in their judicial victory. Southerners were exultant, the Richmond Enquirer wrote that the Court had destroyed “the foundation of the theory upon which their warfare has been waged against the institutions of the South.” (12) Northerners now quite rightly feared that an activist court would rule to deny their states the right to forbid slavery. As early as 1854 Lincoln posed the idea that the Declaration of Independence was “the standard maxim of free society …constantly spreading and deepening its influence,” ultimately applicable “to peoples of all colors everywhere.” (13) 

After the Dred Scott decision Lincoln warned that the Declaration was being cheapened and diluted, he remained insistent on this point, he noted:

“Our Declaration of Independence was held sacred by all, and thought to include all” Lincoln declared, “but now, to aid in making the bondage of the Negro universal and eternal, it is assaulted, and sneered at, and construed, and hawked at, and torn, till, its framers could ride from their graves, they could not recognize it at all.” (14)

Lincoln attacked the decision noting that Taney “insists at great length that negroes were no part of the people who made, or for whom made, the declaration of Independence or the Constitution.” But as Doris Kearns Goodwin notes “in at least five states, black voters action on the ratification of the Constitution and were among the “We the People” by whom the Constitution was ordained and established.” Lincoln acknowledged that the founders “did not declare all men equal in all respects. They did not mean to say that all were equal in color, size, intellect, moral developments, or social capacity.” But they dis declare all men “equal in ‘certain inalienable rights, among which are life, liberty, and the pursuit of happiness.’…They meant simply to declare the right, so the enforcement of it might follow as circumstances permit.” (15)

Not only that, Lincoln asked the logical question regarding Taney’s judicial activism. Lincoln and other Republican leaders “noted that all slavery needed was one more Dred Scott decision that a state could not bar slavery and the objective of Slave Power to nationalize slavery would be accomplished.” (16) How long would it be, asked Abraham Lincoln, before the Court took the next logical step and ruled explicitly that the:

“Constitution of the United States does not permit a state to exclude slavery from its limits?” How far off was the day when “we shall lie down pleasantly thinking that the people of Missouri are on the verge of making their State free; and shall awake to the reality, instead, that the Supreme Court has made Illinois a slave State?” (17)

Lincoln discussed the ramification of the ruling for blacks, both slave and free:

“to aid in making the bondage of the Negro universal and eternal….All the powers of the earth seem rapidly combining against him. Mammon is after him; ambition follows, and philosophy follows, and the theology of the day is fast joining the cry. They have him in his prison house;…One after another they have closed the heavy doors upon him…and they stand musing as to what invention, in all the dominions of mind and matter, can be produced the impossibility of his escape more complete than it is.” (18)

Frederick Douglass noted that “Judge Taney can do many things…but he cannot…change the essential nature of things – making evil good, and good, evil.” (19)

Lincoln was not wrong in his assessment of the potential effects of the Dred Scott decision on Free States. State courts in free-states made decisions on the basis of Dred Scott that bode ill for blacks and cheered slave owners. In newly admitted California the state supreme court ominously “upheld a slaveowner’s right to retain his property contrary to the state’s constitution.” (20)

A similar decision by a New York Court was being used by slave-states to bring that issue to the Taney Court following Dred Scott. “In 1852 a New York judge upheld the freedom of eight slaves who had left their Virginia owner while in New York City on their way to Texas.” (21) The Dred Scott decision brought that case, Lemon v. The People back to the fore and “Virginia decided to take the case to the highest New York court (which upheld the law in 1860) and would have undoubtedly appealed it to Taney’s Supreme Court had not secession intervened.” (22) Even non-Republican parties such as the Democrats could see the writing on the wall. The national publication of the Democratic Party, the Washington Union “announced that the clear implication of the Dred Scott decision was that all state laws prohibiting a citizen from another state, either permanently or temporarily, were unconstitutional.” (23)

Notes

1. Goodheart, Adam. Moses’ Last Exodus in The New York Times: Disunion, 106 Articles from the New York Times Opinionator: Modern Historians Revisit and Reconsider the Civil War from Lincoln’s Election to the Emancipation Proclamation Edited by Ted Widmer, Black Dog and Leventhal Publishers, New York 2013 p.15

2.  Goodwin, Doris Kearns Team of Rivals: The Political Genius of Abraham Lincoln Simon and Schuster, New York 2005 p. 189

3.  Potter, David M. The Impending Crisis: America before the Civil War 1848-1861 completed and edited by Don E. Fehrenbacher Harper Collins Publishers, New York 1976Ibid. Potter The Impending Crisis p.291

4. Guelzo Allen C. Fateful Lightening: A New History of the Civil War Era and Reconstruction Oxford University Press, Oxford and New York 2012 p.91

5. Ibid. Guelzo Fateful Lightening pp.91-92

6. Goldfield, David America Aflame: How the Civil War Created a Nation Bloomsbury Press, New York, London New Delhi and Sidney 2011p.142

7. Freehling, William. The Road to Disunion Volume II: Secessionists Triumphant 1854-1861 Oxford University Press, Oxford and New York 2007 p.115

8. Ibid. Freehling, The Road to Disunion Volume II: Secessionists Triumphant 1854-1861 p.109

9. Ibid. Potter The Impending Crisis p.291

10. Levine, Bruce Half Slave and Half Free: The Roots of the Civil War Revised Edition, Hill and Wang, a division of Farrar, Strauss and Giroux, New York 1992 and 1995   p.210

11. Ibid. Potter The Impending Crisis p.279

12. Ibid. Goodwin Team of Rivals p. 190

13.  Catton, William and Bruce, Two Roads to Sumter: Abraham Lincoln, Jefferson Davis and the March to Civil War McGraw Hill Book Company New York 1963, Phoenix Press edition London p.139

14. Ibid. Guelzo Fateful Lightening p.93

15. Ibid. Goodwin Team of Rivals p. 190

16. Gienapp, William The Republican Party and Slave Power in The Civil War and Reconstruction Documents and Essays Third Edition edited by Michael Perman and Amy Murrell Taylor Wadsworth Cengage Learning Boston MA 2011 p.81

17. Ibid. Levine Half Slave and Half Free p.211

18. Ibid. Catton Two Roads to Sumter p.139

19. Ibid. Goodwin Team of Rivals p. 190

20. Ibid. Gienapp The Republican Party and Slave Power p.81

21. McPherson, James. The Battle Cry of Freedom: The Civil War Era Oxford University Press, Oxford and New York 1988 p.181

22. Ibid. McPherson The Battle Cry of Freedom p.181

23. Ibid. Gienapp The Republican Party and Slave Power p.82

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Mine Eyes Have Seen the Glory: Racism, Slavery and Religion

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Today my friends another installment of my chapter in my Gettysburg text dealing with religion, racism and ideology as causes of the American Civil War. While many people, especially modern Southern White politicians like to repeat the mantra that we live in a “post-racial”  society where racism no longer exists. I discussed that ridiculous assertion yesterday in my intro to the series so I won’t bother to repeat it now.

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What I will do is discuss how religion has been used and in still being used by “true believers” of many religions to justify all sorts of evil in the name of their God. The latest and most newsworthy of such people are the practitioners of terror in the name of Allah, the Islamic State and Boko Haram in central and west Africa. These groups have brought back the concepts of what we would call public lynching of their enemies, burning them alive, beheading them, enslaving them, and engaging in ethnic and religious cleansing. They are ruthless and are a throwback to times that most of us had hoped had passed into recess of history.

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But history has a way of never dying, especially for those who don’t stop believing in their cause. In resp0nse to the acts of ISIL and Boko Haram I have heard numerous American Christian politicians, pundits and preachers claim that Christians have never acted in such a way. I could go through the litany of crimes committed by Christians, Churches and the actions of nations whose state supported churches provided the theological justification for genocide, pogroms, ethnic cleansing, crusades, imperialism, slavery and a host of other crimes against humanity. Instead I am just going to focus on the theological justification of those who defended the institution of slavery, as well as their abolitionists opponents in this posting, because they are really not that too far removed from the actions of ISIL and the words of many supposedly Christian politicians, pundits and preachers in this country today.

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This section begins with the Compromise of 1850, an act which included the Fugitive Slave Act which gave Southern Slaveholders the right to go into any state or territory to reclaim their human property and provided them with a extra-judicial system to support them.  From this it transitions to the theological arguments and proclamations of those supporters of slavery and their opponents. The section ends with a note about a case that Virginia was pushing through the Courts in 1860, just prior to the Civil War, it was a case that they hoped would destroy any remaining legal obstacles to expanding slavery into Free States and territories against the wishes of the citizens of those states. I find it interesting that for people then as well as today the concept of “States Rights” only applies to them and their attempts to deny freedom to others.

Mine Eyes Have Seen the Glory: Religion, Ideology and the Civil War Part 2

Tomorrow I will post the third section of this chapter which begins with Bleeding Kansas, John Brown, the link between church and state in the Confederacy, the election of Lincoln, Emancipation, and the pervasive and poisonous myth of the Lost Cause in the United States.

Racism, as well as other forms of hatred backed by religion is still alive and it is not just in the Middle East and Africa. It is still here, and it is still happening now. It may be a bit more subtle and certainly not as violent as it was in the ante-bellum days, or Post-Reconstruction, but it is here. Like in the Middle East it bides its time until extremists can invent an excuse to resort to violence and terrorism.

Peace

Padre Steve+

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Remembering: Lincoln’s 2nd Inaugural Address

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Today is President’s Day and instead of doing much I am simply going to post one of the most poignant and meaningful speeches ever given by a President,  Abraham Lincoln’s Second Inaugural Address.

The address was delivered on March 4th 1865 just over a month before Robert E. Lee’s Army surrendered at Appomattox, and just 41 days before Lincoln died at the hands of John Wilkes Booth. A man who the League of the South, a radical group bent on returning the whole country to their neo-Confederate ways plans to honor on April 14th for “executing” Lincoln who they call a criminal tyrant.

Lincoln’s words need to be remembered for what they are, a remarkable statement of reality as well as hope for the future. When he spoke them the war was all but over, but much blood was still being spilt on battlefields across the South. By the time the war, which began in 1861 was over, more than 600,000 Americans would be dead. It was the bloodiest conflict in American History.

To really understand what Lincoln was speaking of one has to remember that just nine years before the Supreme Court had seemed to demolish any hope at all for Blacks in the United States, and not just the enslaved Blacks of the South, in it’s notorious Dred Scott decision. Roger Taney, the Chief Justice writing for the majority, most of whom were Southerners said about Blacks when denying them any form of Constitutional Rights:

“Can a negro, whose ancestors were imported into this country, sold as slaves, become a member of the political community formed and brought into existence by the Constitution of the United States, and as such become entitled to all the rights, and privileges, and immunities, guaranteed by that instrument to the citizen?…It is absolutely certain that the African race were not included under the name of citizens of a state…and that they were not included, and were not intended to be included, under the word “citizens” in the Constitution, and therefore claim none of the rights and privileges which that instrument provides for and secures to citizens of the United States. On the contrary, they were at that time considered as a subordinate and inferior class of beings, who had been subjugated by the dominant race, and, whether emancipated or not, yet remain subject to their authority, and had no rights or privileges but those who held the power and the Government might choose to grant them”

Before that there was the equally noxious Compromise of 1850 which included the Fugitive Slave Act which gave any Southerner claiming his human “property” not only the rights but a legal mechanism to hunt them down in the North and penalize anyone hindering them with weighty fines and jail terms.

One has to look at the words of Confederate Vice President Alexander Stephens in his Cornerstone Speech to understand the truth of what Lincoln spoke on that day in March 1865. Stephens, just four years before had declared in the starkest terms what the war was about and what the Confederacy’s foundation was:

Our new government is founded upon exactly the opposite idea; its foundations are laid, its corner- stone rests upon the great truth, that the negro is not equal to the white man; that slavery — subordination to the superior race — is his natural and normal condition. [Applause.] This, our new government, is the first, in the history of the world, based upon this great physical, philosophical, and moral truth.”

It took four years of bloody war, the first total war waged on American soil to end slavery, sadly within just a few years the Jim Crow laws had regulated Southern Blacks to a status not much better than their previous estate, and again became victims of often state sanctioned violence, discrimination, prejudice and death through lynching.

Southern leaders like Stephens and Jefferson Davis denied that slavery was the cause of the war and the foundation of the Confederacy in their revisionist histories after the war was over. They did so even though the litany of their letters, speeches and laws they supported, damned their words as the bold faced lies that they were. In the mean time many in the South sought to reclaim their pre-war glory in the myth of the Lost Cause which permeated much of the United States in the decades after the war, being glorified by Hollywood in Birth of a Nation, Gone with the Wind, and Walt Disney’s Song of the South. The unconscionable racism and white supremacy promoted by these masterpieces of cinema helped perpetuate racism across the country.

In the North, blacks faced discrimination and prejudice as well. another Supreme Court decision (Plessy v. Ferguson 1896) had legalized segregation and discrimination against Blacks in the form of “Separate but Equal” across the entire United States, something that would remain until a later Supreme Court would overturn Plessy in Brown v. Board of Education in 1954.

Despite all the reverses and the continued fight against the rights of Blacks, as well as women, other minorities and Gays, the struggle continues.

In August 1863, Lincoln was asked to speak at a gathering wrote in support of stronger war efforts and enlistments. Lincoln could not attend and wrote James Conkling a letter to be read on his behalf. That letter addressed those who disagreed with Lincoln on emancipation while still be claiming to be for the Union. Lincoln ended that letter with this:

“Peace does not appear so distant as it did. I hope it will come soon, and come to stay; and so come as to be worth the keeping in all future time. It will then have to be proved that among freemen that there can be no successful appeal from the ballot to to bullet, and that they who take such appeal are sure to lose their case and pay the cost. And there will be some black men who can remember that with silent tongue, and with clenched teeth, and steady eye, and well-poised bayonet, that they will have helped mankind on to this great consummation, while I fear there will be some white ones unable to forget that with malignant heart and deceitful speech they strove to hinder it….” 

Lincoln, unlike many even in the North recognized the heroic nature of African Americans fighting for their rights and how their struggle was beneficial for every American.

Lincoln died too soon, his death was a tragedy for the nation, but today, on President’s Day let us remember the words of the Lincoln’s Second Inaugural Address and the truth that they express. Lincoln’s concluding sentences which began with “With malice toward none, with charity for all…” should be at the heart of our dealings with all people so that we, as Lincoln said so eloquently “may achieve and cherish a just and lasting peace among ourselves and with all nations.”

It is a speech that always encourages me to fight for freedom and truth, even when that truth is less than popular and often uncomfortable. Lincoln’s words still inspire me, because he spoke the truth that many even today do not want to hear:

At this second appearing to take the oath of the Presidential office there is less occasion for an extended address than there was at the first. Then a statement somewhat in detail of a course to be pursued seemed fitting and proper. Now, at the expiration of four years, during which public declarations have been constantly called forth on every point and phase of the great contest which still absorbs the attention and engrosses the energies of the nation, little that is new could be presented. The progress of our arms, upon which all else chiefly depends, is as well known to the public as to myself, and it is, I trust, reasonably satisfactory and encouraging to all. With high hope for the future, no prediction in regard to it is ventured.

On the occasion corresponding to this four years ago all thoughts were anxiously directed to an impending civil war. All dreaded it, all sought to avert it. While the inaugural address was being delivered from this place, devoted altogether to saving the Union without war, insurgent agents were in the city seeking to destroy it without war–seeking to dissolve the Union and divide effects by negotiation. Both parties deprecated war, but one of them would make war rather than let the nation survive, and the other would accept war rather than let it perish, and the war came.

One-eighth of the whole population were colored slaves, not distributed generally over the Union, but localized in the southern part of it. These slaves constituted a peculiar and powerful interest. All knew that this interest was somehow the cause of the war. To strengthen, perpetuate, and extend this interest was the object for which the insurgents would rend the Union even by war, while the Government claimed no right to do more than to restrict the territorial enlargement of it. Neither party expected for the war the magnitude or the duration which it has already attained. Neither anticipated that the cause of the conflict might cease with or even before the conflict itself should cease. Each looked for an easier triumph, and a result less fundamental and astounding. Both read the same Bible and pray to the same God, and each invokes His aid against the other. It may seem strange that any men should dare to ask a just God’s assistance in wringing their bread from the sweat of other men’s faces, but let us judge not, that we be not judged. The prayers of both could not be answered. That of neither has been answered fully. The Almighty has His own purposes. “Woe unto the world because of offenses; for it must needs be that offenses come, but woe to that man by whom the offense cometh.” If we shall suppose that American slavery is one of those offenses which, in the providence of God, must needs come, but which, having continued through His appointed time, He now wills to remove, and that He gives to both North and South this terrible war as the woe due to those by whom the offense came, shall we discern therein any departure from those divine attributes which the believers in a living God always ascribe to Him? Fondly do we hope, fervently do we pray, that this mighty scourge of war may speedily pass away. Yet, if God wills that it continue until all the wealth piled by the bondsman’s two hundred and fifty years of unrequited toil shall be sunk, and until every drop of blood drawn with the lash shall be paid by another drawn with the sword, as was said three thousand years ago, so still it must be said “the judgments of the Lord are true and righteous altogether.”

With malice toward none, with charity for all, with firmness in the right as God gives us to see the right, let us strive on to finish the work we are in, to bind up the nation’s wounds, to care for him who shall have borne the battle and for his widow and his orphan, to do all which may achieve and cherish a just and lasting peace among ourselves and with all nations.

Peace

Padre Steve+

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Mine Eyes Have Seen the Glory: Religion, Ideology and the Civil War Part 2

This is part two of a very long chapter in my Gettysburg Staff Ride Text. Part one was published last night and can be found here: https://padresteve.com/2014/12/11/mine-eyes-have-seen-the-glory-religion-ideology-the-civil-war-part-1/

The chapter is different because instead of simply studying the battle my students also get some very detailed history about the ideological components of war that helped make the American Civil War not only a definitive event in our history; but a war of utmost brutality in which religion drove people and leaders on both sides to advocate not just defeating their opponent, but exterminating them.

But the study of this religious and ideological war is timeless, for it helps us to understand the ideology of current rivals and opponents, some of whom we are in engaged in battle and others who we spar with by other means, nations, tribes and peoples whose world view, and response to the United States and the West, is dictated by their religion. 

Yet for those more interested in current American political and social issues the period is very instructive, for the religious, ideological and political arguments used by Evangelical Christians in the ante-bellum period, as well as many of the attitudes displayed by Christians in the North and the South are still on display in our current political and social debates. 

I will be posting the final part tomorrow. 

Peace

Padre Steve+

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Henry Clay argues for the Compromise of 1850

The Disastrous Compromise of 1850

The tensions in the aftermath of the war with Mexico escalated over the issue of slavery in the newly conquered territories brought heated calls by some southerners for secession and disunion. To preserve the Union, Henry Clay and Daniel Webster, supported by the new President Millard Fillmore were able to pass the compromise of 1850 solved a number of issues related to the admission of California to the Union and boundary disputes involving Texas and the new territories. But among the bills that were contained in it was the Fugitive Slave Law, or The Fugitive Slave Act of 1850. The act was the device of Henry Clay which was meant to sweeten the deal for southerners. The law would “give slaveholders broader powers to stop the flow of runaway slaves northward to the free states, and offered a final resolution denying that Congress had any authority to regulate the interstate slave trade.” [1] which for all practical purposes nationalized the institution of slavery, even in Free states by forcing all citizens to assist law enforcement in apprehending fugitive slaves and voided state laws in Massachusetts, Vermont, Ohio, Connecticut, Pennsylvania and Rhode Island which barred state officials from aiding in the capture, arrest or imprisonment of fugitive slaves. “Congress’s law had nationalized slavery. No black person was safe on American soil. The old division of free state/slave state had vanished….” [2]

That law required all Federal law enforcement officials, even in non-slave states to arrest fugitive slaves and anyone who assisted them, and threatened law enforcement officials with punishment if they failed to enforce the law. The law stipulated that should “any marshal or deputy marshal refuse to receive such warrant, or other process, when tendered, or to use all proper means diligently to execute the same, he shall, on conviction thereof, be fined in the sum of one thousand dollars.” [3]

Likewise the act compelled citizens in Free states to “aid and assist in the prompt and efficient execution of this law, whenever their services may be required….” [4] Penalties were harsh and financial incentives for compliance attractive.

“Anyone caught providing food and shelter to an escaped slave, assuming northern whites could discern who was a runaway, would be subject to a fine of one thousand dollars and six months in prison. The law also suspended habeas corpus and the right to trial by jury for captured blacks. Judges received a hundred dollars for every slave returned to his or her owner, providing a monetary incentive for jurists to rule in favor of slave catchers.” [5]

The law gave no protection for even black freedmen. The created a new office, that of Federal Commissioner, to adjudicate the claims of slaveholders and their agents and to avoid the normal Federal Court system. No proof or evidence other than the sworn statement by of the owner with an “affidavit from a slave-state court or by the testimony of white witnesses” [6] that a black was or had been his property was required to return any black to slavery. Since blacks could not testify on their own behalf and were denied representation the act created an onerous extrajudicial process that defied imagination. The commissioners had a financial incentive to send blacks back to slavery. “If the commissioner decided against the claimant he would receive a fee of five dollars; if in favor ten. This provision, supposedly justified by the paper work needed to remand a fugitive to the South, became notorious among abolitionists as a bribe to commissioners.” [7]

Frederick Douglass said:

“By an act of the American Congress…slavery has been nationalized in its most horrible and revolting form. By that act, Mason & Dixon’s line has been obliterated;…and the power to hold, hunt, and sell men, women, and children remains no longer a mere state institution, but is now an institution of the whole United States.” [8]

On his deathbed Henry Clay praised the act, which he wrote “The new fugitive slave law, I believe, kept the South in the Union in ‘fifty and ‘fifty-one. Not only does it deny fugitives trial by jury and the right to testify; it also imposes a fine and imprisonment upon any citizen found guilty of preventing a fugitive’s arrest…” Likewise Clay depreciated the opposition noting “Yes, since the passage of the compromise, the abolitionists and free coloreds of the North have howled in protest and viciously assailed me, and twice in Boston there has been a failure to execute the law, which shocks and astounds me…. But such people belong to the lunatic fringe. The vast majority of Americans, North and South, support our handiwork, the great compromise that pulled the nation back from the brink.” [9]

The compromise had “averted a showdown over who would control the new western territories” [10] but it only delayed disunion. In arguing against the compromise South Carolina Senator John C. Calhoun realized that for Southerners it did not do enough and that it would inspire abolitionists to greater efforts in their cause. He argued for permanent protection of slavery:

“He understood that slavery stood at the heart of southern society, and that without a mechanism to protect it for all time, the Union’s days were numbered.” Almost prophetically he said “I fix its probable [breakup] within twelve years or three presidential terms…. The probability is it will explode in a presidential election.” [11]

Of course it was Calhoun and not the authors of the compromise who proved correct. The leap into the abyss of disunion and civil war had only been temporarily avoided. However, none of the supporters anticipated what would occur in just six years when a train of unexpected consequences would throw an entirely new light on the popular sovereignty doctrine, and both it and the Compromise of 1850 would be wreaked with the stroke of a single judicial pen.” [12]

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Religion, Ideology and the Abolitionist Movement

In the North a strident abolitionist movement took root and with each failed compromise, with each new infringement on the rights of northern free-states by the Congress, Courts and the Executive branch to appease southern slaveholders the movement gained added support. The movement developed during the 1830s in New England as a fringe movement among the more liberal elites. One wing of the movement “arose from evangelical ranks and framed its critique of bound labor in religious terms.” [13] The polarization emerged as Northern states abolished slavery as increasing numbers of influential “former slave owners such as Benjamin Franklin changed their views on the matter.” [14]

Many in the movement were inspired by the preaching of revivalist preacher Charles Finney who “demanded a religious conversion with a political potential more radical than the preacher first intended.” [15] Finney and other preachers were instrumental in the Second Great Awakening “which rekindled religious fervor in much of the nation, saw new pressure for abolition.” [16] In fact the “most important child of the Awakening, however, was the abolitionist movement, which in the 1830s took on new life, place the slavery issue squarely on the national agenda, and for the next quarter century aroused and mobilized people in the cause of emancipation.” [17]

The evangelical proponents of abolition understood this in the concept of “free will” something that the pointed out that slavery “denied one group of human beings the freedom of action necessary to free will – and therefore moral responsibility for their behavior. Meanwhile, it assigned to other human beings a degree of temporal power that virtually guaranteed their moral corruption. Both master and slave were thus trapped in a relationship that inevitably led both down the path of sin and depravity” [18]

Finney’s preaching was emboldened and expanded by the American Anti-Slavery Society founded by William Lloyd Garrison “which launched a campaign to change minds, North and South, with three initiatives, public speeches, mass mailings and petitions.” [19] Many of the speakers were seminary students and graduates of Lane Seminary in Cincinnati, who became known as “the Seventy” who received training and then “fanned out across the North campaigning in New England, Pennsylvania, New York, Ohio, Indiana and Michigan[20] where many received hostile receptions, and encountered violence. Garrison used his newspaper, The Liberator to “pledge an all-out attack on U.S. slavery.” [21] Likewise other churches such as the Presbyterians founded new educational institutions such as “Oberlin College in Ohio” which “was founded as an abolitionist institution” [22]

Theodore Parker, a Unitarian pastor and leading Transcendentalist thinker enunciated a very important theological-political analogy for many in the religious wing of the abolitionist movement which concentrated less on using chapter and verse but appealing to “the spirit of the Gospel,” [23] in as Parker’s analogy: as Jesus is to the Bible, so is the Declaration to the Constitution:

“By Christianity, I mean that form of religion which consists of piety – the love of God, and morality – the keeping of His laws. That Christianity is not the Christianity of the Christian church, nor of any sect. It is the ideal religion which the human race has been groping for….By Democracy, I mean government over all the people, by all the people and for the sake of all….This is not a democracy of the parties, but it is an ideal government, the reign of righteousness, the kingdom of justice, which all noble hearts long for, and labor to produce, the ideal whereunto mankind slowly draws near.” [24]

The early abolitionists who saw the issue framed in terms of their religious faith declared slavery a sin against God and man that demanded immediate action.” [25] For them the issue was a matter of faith and belief in which compromise of any kind including the gradual elimination of slavery or any other halfway measures were unacceptable. “William Lloyd Garrison and his fellow abolitionists believed the nation faced a clear choice between damnation and salvation,” [26] a cry that can be heard in much of today’s political debate regarding a number of social issues with religious components including abortion, gay rights and immigration. Harrison wrote that “Our program of immediate emancipation and assimilation, I maintained, was the only panacea, the only Christian solution, to an unbearable program.” [27] The abolitionists identified:

“their cause with the cause of freedom, and with the interests of large and relatively unorganized special groups such as laborers and immigrants, the abolitionists considered themselves to be, and convinced many others that they were, the sole remaining protectors of civil rights.” [28]

The arguments were frequently and eloquently rooted in profoundly religious terms common to evangelical Christianity and the Second Great Awakening. One of the leading historians of the era, Henry Wilson of Massachusetts, a Radical Republican and abolitionist who served as a United States Senator and Vice President in Ulysses Grant’s second administration provides a good example of this. He wrote in his post war history of the events leading to the war explaining basic understanding of the religiously minded abolitionists during the period:

“God’s Holy Word declares that man was doomed to eat his bread in the sweat of his face. History and tradition teach that the indolent, the crafty, and the strong, unmindful of human rights, have ever sought to evade this Divine decree by filching their bread from the constrained and unpaid toil of others…

American slavery reduced man, created in the Divine image, to property….It made him a beast of burden in the field of toil, an outcast in social life, a cipher in courts of law, and a pariah in the house of God. To claim for himself, or to use himself for his own benefit or benefit of wife and child, was deemed a crime. His master could dispose of his person at will, and of everything acquired by his enforced and unrequited toil.

This complete subversion of the natural rights of millions…constituted a system antagonistic to the doctrines of reason and the monitions of conscience, and developed and gratified the most intense spirit of personal pride, a love of class distinctions, and the lust of dominion. Hence a commanding power, ever sensitive, jealous, proscriptive, dominating, and aggressive, which was recognized and fitly characterized as the Slave Power…” [29]

The religious abolitionists took aim at the Southern churches and church leaders who they believed only buttressed slavery but “had become pawns of wealthy slaveholders and southern theologians apologists for oppression.” [30] As the abolitionist movement spread through Northern churches, especially those with ties to the evangelicalism of the Great Awakenings, and for “Evangelical northerners, the belief in individual spiritual and personal rights and personal religious activism made such involvement necessary.” [31]

For Baptists the issue created a deep polarization with northern Baptists mobilizing around abolitionist principles which came out of their association with English Baptists who had been at the forefront of the abolitionist movement in England where the Reverend William Knibb, who also led the fight to end slavery in Jamaica “became an impassioned defender of the human rights of blacks….his flamboyant speeches aroused the people against slavery.” [32] The Baptist Union in England sent a lengthy letter to the Baptist Triennial Convention in the United States on December 31st 1833 in which they condemned “the slave system…as a sin to be abandoned, and not an evil to be mitigated,” and in which they urged all American Baptists to do all in their power to “effect its speedy overthrow.” [33]

In 1835 two English Baptists, Francis Cox and James Hoby, who were active in that nation’s abolitionist movement with William Wilberforce came to the United States “to urge Baptists to abandon slavery. This visit and subsequent correspondence tended to polarize Baptists.” [34] In the north their visit encouraged faith based activism in abolitionist groups. In 1849 the American Baptist Anti-Slavery Convention was formed in New York and launched a polemic attack on the institution of slavery and called southern Baptists to repent in the strongest terms. They urged that the mission agencies be cleansed from “any taint of slavery…and condemned slavery in militant terms.” They called on Southern Baptists to “confess before heaven and earth the sinfulness of holding slaves; admit it to be not only a misfortune, but a crime…” and it warned that “if Baptists in the South ignored such warnings and persisted in the practice of slavery, “we cannot and dare not recognize you as consistent brethren in Christ.” [35] Such divisions we not limited to Baptists and as the decade moved on rose to crisis proportions in every evangelical denomination, provoking Kentucky Senator Henry Clay to wonder: “If our religious men cannot live together in peace, what can be expected of us politicians, very few of whom profess to be governed by the great principles of love?” [36]

The abolition movement aimed to not only stop the spread of slavery but to abolish it. The latter was something that many in the North who opposed slavery’s expansion were often either not in favor of, or indifferent to, became an issue for many after the passage of the Fugitive Slave Act of 1850. So long as slavery was regulated to the South most northerners showed little concern, and even though many profited by slavery, or otherwise reaped its benefits their involvement was indirect. While they may have worn clothes made of cotton harvested by slaves, while the profits of corporations that benefited from all aspects of the Southern slave economy paid the wages of northern workers and shareholders, few thought of the moral issues until they were forced to participate or saw the laws of their states overthrown by Congress.

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Uncle Tom’s Cabin and the Popularization of Abolitionism in the North

It was only after this act that the abolitionist movement began to gain traction among people in the North. The movement was given a large boost by the huge popularity of Harriett Beecher Stowe’s 1852 novel Uncle Tom’s Cabin “a vivid, highly imaginative, best-selling, and altogether damning indictment of slavery” [37]

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Harriet Beecher Stowe

Stowe was a well-educated writer, the daughter of the President of Lane Seminary, Lyman Beecher and wife of Calvin Ellis Stowe, a professor at the seminary. She and her family were deeply involved in the abolitionist movement and supported the Underground Railroad, even taking fugitive slaves into her home. These activities and her association with escaped slaves made a profound impact on her. She received a letter from her sister who was distraught over the passage of the Fugitive Slave Law. He sister challenged Stowe to write: “How, Hattie, if I could use a pen as you can, I would write something that would make this whole nation feel what an accursed thing slavery is.” [38]

One communion Sunday she:

“sat at the communion table of Brunswick’s First Parish Church, a vision began playing before my eyes that left me in tears. I saw an old slave clad in rags, a gentle, Christian man like the slave I had read about in American Slavery as It Is. A cruel white man, a man with a hardened fist, was flogging the old slave. Now a cruel master ordered two other slaves two other slaves to finish the task. As they laid on the whips, the old black man prayed for God to forgive them.

After church I rushed home in a trance and wrote down what I had seen. Since Calvin was away, I read the sketch to my ten- and twelve-year-old sons. They wept too, and one cried, “Oh! Mamma, slavery is the most cursed thing in the world!” I named the old slave Uncle Tom and his evil tormenter Simon Legree. Having recorded the climax of my story, I then commenced at the beginning….” [39]

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The Auction, engraving from Uncle Tom’s Cabin

Many of Stowe’s characters were fiction versions of people that she actually knew or had heard about and the power of her writing made the work a major success in the United States and in Britain. The abolitionist movement gained steam and power through it and the play that issued from it. The publication of the book and its success “raised a counter indignation among Southerners because they thought Mrs. Stowe’s portrait untrue and because the North was so willing to believe it.” [40]

But despite the furor of many southerners the book gained in popularity and influenced a generation of northerners, creating a stereotype of Southern slaveholders and it caused people “to think more deeply and more personally about the implications of slavery for family, society and Christianity.” [41] The book drew many previously ambivalent to the writings of the abolitionists, and who did not normally read the accounts of escaped slaves. The vivid images in Stowe’s book “were irredeemably hostile: from now on the Southern stereotype was something akin to Simon Legree.” [42] But those images transformed the issue in the minds of many in the north as they “touched on all these chords of feeling, faith, and experience….The genius of Uncle Tom’s Cabin was that it made the personal universal, and it made the personal political as well. For millions of readers, blacks became people.” [43] One northern reader said “what truth could not accomplish, fiction did” [44] as it “put a face on slavery, and a soul on black people.” [45]

George Fitzhugh, a defended of benevolent paternalistic slavery noted Stowe’s book “was “right” concerning the “bitter treatment of slaves….Law, Religion, and Public Opinion should be invoked to punish and correct those abuses….” [46] However, such thoughts could not be spoken too openly for fear of other slaveholders who “could not calmly debate internal correction…while outside agitators advertised their supposed monstrosities.” [47] The inability to debate the issue internally made the southern visceral response to Uncle Tom’s Cabin look petty and impotent.

But others too had an effect on the debate, even escaped former slaves like Frederick Douglass. Douglass became a prominent abolitionist leader was very critical of the role of churches, especially Southern churches in the maintenance of slavery as an institution. His polemic against them in his autobiography reads like the preaching of an Old Testament prophet such as Amos, or Jeremiah railing against the corrupt religious institutions of their day:

“Indeed, I can see no reason, but the most deceitful one, for calling the religion of this land Christianity. I look upon it as the climax of all misnomers, the boldest of all frauds, and the grossest of all libels. Never was there a clearer case of “stealing the livery of the court of heaven to serve the devil in.” I am filled with unutterable loathing when I contemplate the religious pomp and show, together with the horrible inconsistencies, which every where surround me. We have men-stealers for ministers, women-whippers for missionaries, and cradle-plunderers for church members. The man who wields the blood-clotted cowskin during the week fill the pulpit on Sunday, and claims to be a minister of the meek and lowly Jesus. The man who robs me of my earnings at the end of each week meets me as a class-leader on Sunday morning, to show me the way of life, and the path of salvation. He who sells my sister, for purposes of prostitution, stands forth as the pious advocate of purity. He who proclaims it a religious duty to read the Bible denies me the right of learning to read the name of the God who made me. He who is the religious advocate of marriage robs whole millions of its sacred influence, and leaves them to the ravages of wholesale pollution. The warm defender of the sacredness of the family relation is the same that scatters whole families, — sundering husbands and wives, parents and children, sisters and brothers, — leaving the hut vacant and the heart desolate. We see the thief preaching against theft, and the adulterer against adultery. We have men sold to build churches, women sold to support the gospel, and babes sold to purchase Bibles for the poor heathen! All for the glory of God and the good of souls.”[48]

Poet Walt Whitman was radicalized by the passage of the act and in his poem Blood Money he “used the common evangelical technique of applying biblical parables to contemporary events, echoing in literary form William H. Seward’s “higher law” speech.” [49]

Of olden time, when it came to pass

That the Beautiful God, Jesus, should finish his work on earth,

Then went Judas, and sold the Divine youth,

And took pay for his body.

Cursed was the deed, even before the sweat of the clutching hand grew dry…

 

Since those ancient days; many a pouch enwrapping mean-

Its fee, like that paid for the Son of Mary.

Again goes one, saying,

What will ye give me, and I will deliver this man unto you?

And they make the covenant and pay the pieces of silver…

 

The meanest spit in thy face—they smite thee with their

Bruised, bloody, and pinioned is thy body,

More sorrowful than death is thy soul.

Witness of Anguish—Brother of Slaves,

Not with thy price closed the price of thine image;

And still Iscariot plies his trade. [50]

The leaders of the Abolitionist movement who had fought hard against acts the Fugitive Slave Act and the Dred Scott decision were now beginning to be joined by a Northern population that was becoming less tolerant of slavery and the status quo. For abolitionists “who had lost their youthful spiritual fervor, the crusade became a substitute for religion. And in the calls for immediate emancipation, one could hear echoes of perfectionism and millennialism.” [51]

But there was resistance of Northern theological circles to abolitionism. Charles B. Hodge, the President of Princeton Theological Seminary “supported slavery on biblical grounds, often dismissing abolitionists as liberal progressives who did not take the Bible seriously.” [52]

With the formation of the Republican Party in 1854, a party founded on opposition to the expansion of slavery in the territories found a formidable political voice and became part of a broad coalition of varied interests groups whose aspirations had been blocked by pro-slavery Democrats. These groups included “agrarians demanding free-homestead legislation, Western merchants desiring river and harbor improvements at federal expense, Pennsylvania iron masters and New England textile merchants in quest of higher tariffs.” The abolitionists also made headway in gaining the support of immigrants, “especially among the liberal, vocal, fiercely anti-slavery Germans who had recently fled the Revolution of 1848.” [53] One of those German immigrants, Carl Schurz observed that “the slavery question” was “not a mere occasional quarrel between two sections of the country, divided by a geographic line” but “a great struggle between two antagonistic systems of social organization.” [54]

Southern Religious Support of Slavery

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In light of the threat posed to slavery by the emerging abolitionist movement forced slaveholders to shift their defense of slavery from it being simply a necessary evil. Slavery became “in both secular and religious discourse, the central component of the mission God had designed for the South.” [55] Like in the North where theology was at the heart of many abolitionist arguments, in the South theology was used to enshrine and defend the institution of slavery. British Evangelical-Anglican theologian Alister McGrath notes how “the arguments used by the pro-slavery lobby represent a fascinating illustration and condemnation of how the Bible may be used to support a notion by reading the text within a rigid interpretive framework that forces predetermined conclusions to the text.” [56]

Southern religion was a key component of something bigger than itself and played a role in the development of an ideology much more entrenched in the culture than the abolitionist cause did in the North, in large part due to the same Second Great Awakening that brought abolitionism to the fore in the North. “Between 1801 when he Great Revival swept the region and 1831 when the slavery debate began, southern evangelicals achieved cultural dominance in the region. Looking back over the first thirty years of the century, they concluded that God had converted and blessed their region.” [57]The Southern ideology which enshrined slavery as a key component of all areas of life was a belief system, it was a system of values, it was a worldview, or to use the more modern German term “Weltanschauung.” The Confederate worldview was the Cause. As Emory Thomas wrote in his book The Confederate Nation:

“it was the result of the secular transubstantiation in which the common elements of Southern life became sanctified in the Southern mind. The South’s ideological cause was more than the sum of its parts, more than the material circumstances and conditions from which it sprang. In the Confederate South the cause was ultimately an affair of the viscera….Questions about the Southern way of life became moral questions, and compromises of Southern life style would become concession of virtue and righteousness.” [58]

Despite the dissent of some, the “dominant position in the South was strongly pro-slavery, and the Bible was used to defend this entrenched position.” [59] The religiously based counter argument to the abolitionists was led by the former Governor of South Carolina, John Henry Hammond. Hammond’s arguments included biblical justification of blacks being biologically inferior to whites and slavery being supported in the Old Testament where the “Hebrews often practiced slavery” and in the New testament where “Christ never denounced servitude.” [60] Hammond warned:

“Without white masters’ paternalistic protection, biologically inferior blacks, loving sleep above all and “sensual excitements of all kinds when awake” would first snooze, then wander, then plunder, then murder, then be exterminated and reenslaved.” [61]

Others in the South, including politicians, pundits and preachers were preaching “that slavery was an institution sanction by God, and that even blacks profited from it, for they had been snatched out of pagan and uncivilized Africa and been given the advantages of the gospel.” [62] The basic understanding was that slavery existed because “God had providential purposes for slavery.” [63]

At the heart of the pro-slavery theological arguments was in the conviction of most Southern preachers of human sinfulness. “Many Southern clergymen found divine sanction for racial subordination in the “truth” that blacks were cursed as “Sons of Ham” and justified bondage by citing Biblical examples.” [64] But simply citing scripture to justify the reality of a system that they repeated the benefit is just part of the story for the issue was far greater than that. The theology that justified slavery also, in the minds of many Christians in the north justified what they considered “the hedonistic aspects of the Southern life style.” [65] This was something that abolitionist preachers continually emphasized, criticizing the greed, sloth and lust inherent in the culture of slavery and plantation life, and was an accusation that Southern slaveholders, especially evangelicals took umbrage, for in their understanding good men could own slaves. Their defense was rooted in their theology and the hyper-individualistic language of Southern evangelicalism gave “new life to the claim that good men could hold slaves. Slaveholding was a traditional mark of success, and a moral defense of slavery was implicit wherever Americans who considered themselves good Christians held slaves.” [66] The hedonism and fundamentalism that existed in the Southern soul, was the “same conservative faith which inspired John Brown to violence in an attempt to abolish slavery…” [67]

Slave owners frequently expressed hostility to independent black churches and conducted violence against them, and “attacks on clandestine prayer meetings were not arbitrary. They reflected the assumption (as one Mississippi slave put it) “that when colored people were praying [by themselves] it was against them.” [68] But some Southern blacks accepted the basic tenets do slave owner-planter sponsored Christianity. Frederick Douglass later wrote “many good, religious colored people who were under the delusion that God required them to submit to slavery and wear their chains with weakness and humility.” [69]

The political and cultural rift began to affect entire church denominations. The heart of the matter went directly to theology, in this case the interpretation of the Bible in American churches. The American Protestant and Evangelical understanding was rooted in the key theological principle of the Protestant Reformation, that of Sola Scripura, which became an intellectual trap for northerners and southerners of various theological stripes. Southerners believed that they held a “special fidelity to the Bible and relations with God. Southerners thought abolitionists either did not understand the Bible or did not know God’s will, and suspected them of perverting both.” [70]The problem was then, as it is now that:

“Americans favored a commonsense understanding of the Bible that ripped passages out of context and applied them to all people at all times. Sola scriptura both set and limited terms for discussing slavery and gave apologists for the institution great advantages. The patriarchs of the Old Testament had owned slaves, Mosaic Law upheld slavery, Jesus had not condemned slavery, and the apostles had advised slaves to obey their masters – these points summed up and closed the case for many southerners and no small number of northerners.” [71]

In the early decades of the nineteenth century there existed a certain confusion and ambivalence to slavery in most denominations. The Presbyterians exemplified this when in 1818 the “General Assembly of the Presbyterian Church, while opposing slavery against the law of God, also went on record as opposing abolition, and deposed a minister for advocating abolition.” [72] There were arguments by some American Christians including some Catholics, Lutherans, Episcopalians and others to offer alternative ways to “interpreting and applying scripture to the slavery question, but none were convincing or influential enough to force debate” [73] out of the hands of literalists.

However the real schisms between the Northern and Southern branches of the major denominations began to emerge in the mid to late 1830s with the actual breakups coming in the 1840s. The first to split were the Methodists when in “1844 the Methodist General Conference condemned the bishop of Georgia for holding slaves, the church split and the following year saw the birth of the Methodist Episcopal Church.” [74] Not all Methodists in the South agreed with this split and Methodist abolitionists in the South “broke away from mainline Methodism to form the Free Methodist Church.” [75]

The Baptists were next, when the Foreign Mission Board “refused to commission a candidate who had been recommended by the Georgia Baptist Convention, on the ground that he owned slaves” [76] resulting in the formation of the Southern Baptist Convention. The Baptist split is interesting because until the early 1800s there existed a fairly strong anti-slavery movement in states such as Kentucky, while in 1790 the General Committee of Virginia “adopted a statement calling slavery “a violent deprivation of the rights of nature, and inconsistent with a republican government; and therefore [we] recommend it to our brethren to make use of every legal measure, to extirpate the horrid evil from the land.” [77]

However, in many parts of the Deep South there existed no such sentiment and in South Carolina noted Baptist preachers including “Richard Furman, Peter Bainbridge, and Edmund Botsford were among the larger slaveholders.” [78] Furman wrote a defense of slavery in 1822 where he made the argument that “the right of holding slaves is clearly established in the Holy Scriptures by precept and example.” [79] After a number of slave uprisings, including the Nat Turner Revolt in Virginia, pro-slavery voices “tended to silence any remaining antislavery voices in the South.” [80]

These voices grew more ever more strident and in 1835 the Charleston Association “adopted a militant defense of slavery, sternly chastising abolitionists as “mistaken philanthropists, and denuded and mischievous fanatics.” [81] Those who met in Augusta Georgia to found the new Southern Baptist Convention indicated that “the division was “painful” but necessary because” our brethren have pressed upon every inch of our privileges and our sacred rights.” [82] Since the Baptist split was brought about by the refusal of the Triennial Convention to appoint slaveholders as foreign missionaries the new convention emphasized the theological nature of their decision:

“Our objects, then, are the extension of the Messiah’s kingdom, and the glory of God. Not disunion with any of his people; not the upholding of any form of civil rights; but God’s glory, and Messiah’s increasing reign; in the promotion of which, we find no necessity for relinquishing any of our civil rights. We will never interfere with what is Caesar’s. We will not compromit what is God’s.” [83]

Of course, to the Baptists who met at Augusta, what was Caesar’s was obviously the institution of slavery.

The last denomination to officially split was the Presbyterians in 1861 who, “reflecting the division of the nation, the Southern presbyteries withdrew from the Presbyterian Church and founded their own denomination.” [84] The split in the Presbyterian Church had been obvious for years despite their outward unity, some of the Southern pastors and theologians were at the forefront of battling their northern counterparts for the theological high ground that defined just whose side God was on. James Henley Thornwell presented the conflict between northern evangelical abolitionists and southern evangelical defenders of slavery in Manichean terms. He believed that abolitionists attacked religion itself.

“The “parties in the conflict are not merely abolitionists and slaveholders,…They are atheists, socialists, communists, red republicans, jacobins, on one side, and friends of order and regulated freedom on the other. In one word, the world is the battle ground – Christianity and Atheism as the combatants; and the progress of humanity at stake.” [85]

Robert Lewis Dabney, a southern Presbyterian pastor who later served as Chief of Staff to Stonewall Jackson in the Valley Campaign and at Seven Pines and who remained a defender of slavery long after the war was over wrote that:

“we must go before the nation with the Bible as the text and ‘Thus saith the Lord’ as the answer….we know that on the Bible argument the abolition party will be driven to reveal their true infidel tendencies. The Bible being bound to stand on our side, they have to come out and array themselves against the Bible. And then the whole body of sincere believers at the North will have to array themselves, though unwillingly, on our side. They will prefer the Bible to abolitionism.” [86]

Southern churches and church leaders were among the most enthusiastic voices for disunion and secession. They labeled their Northern critics, even fellow evangelicals in the abolition movement as “atheists, infidels, communists, free-lovers, Bible-haters, and anti-Christian levelers.” [87] The preachers who had called for separation from their own national denominations years before the war now “summoned their congregations to leave the foul Union and then to cleanse their world.” [88] Thomas R.R. Cobb, a Georgia lawyer, an outspoken advocate of slavery and secession, who was killed at the Battle of Fredericksburg, wrote proudly that Secession “has been accomplished mainly by the churches.” [89]

The Reverend William Leacock of Christ Church, New Orleans declared in his Thanksgiving sermon “Our enemies…have “defamed” our characters, “lacerated” our feelings, “invaded “our rights, “stolen” our property, and let “murderers…loose upon us, stimulated by weak or designing or infidel preachers. With “the deepest and blackest malice,” they have “proscribed” us “as unworthy members… of the society of men and accursed before God.” Unless we sink to “craven” beginning that they “not disturb us,…nothing is now left us but secession.” [90]

The Religious Divide Becomes Political

The breakups of the major Protestant denominations boded ill for the country, in fact the true believers in their cause be it the abolition of slavery or the maintenance and expansion of it were among the most strident politically. “For people of faith these internecine schisms were very troubling. If citizens could not get along in the fellowship of Christ, what did the future hold for the nation?” [91] Both of the major political parties of the 1840s, the Democrats and the Whigs found themselves ever more led by religion as the “fissures among evangelicals, the conflicts between Protestants and Catholics, the slavery debates, and the settlement of the West placed religion at the forefront of American politics.” [92] Of course it was slavery that became the overriding issue as decade moved forward and the divisions among the faithful became deeper.

A Cincinnati minister who preached against secession “citing Absalom, Jeroboam, and Judas” as examples, argued that the “Cause of the United States” and the Cause of Jehovah” were identical…and insisted that “a just defensive war” against southern secessionists is “one of the prominent ways by which the Lord will introduce the millennial day.” [93] In the South many ministers became active in politics and men who at one time had been considered moderates began to speak “in the language of cultural warfare.” Mississippi Episcopal Bishop William Mercer Green denounced the “restless, insubordinate, and overbearing spirit of Puritanism” that was destroying the nation.” [94]

Some political leaders who had worked to craft compromises like South Carolina Senator John C. Calhoun were concerned and observed that the evangelical denominations which were splitting had “contributed greatly to strengthen the bond of the Union.” If all bonds were loosed, he worried, “nothing will be left to hold the Union together except force.” [95] Jefferson Davis and Abraham Lincoln, both who would be considered moderates on the issue of slavery in the late 1840s and early 1850s came to sharply different philosophical and theological understandings of the unfolding dissolution of the country. Davis as early as 1848 was defending slavery as “a common law right to property in the services of man; its origin is in Divine decree – the curse on the graceless sons of Noah.” But Lincoln condemned the expansion of the institution did so in decidedly theological terms, noting that “Slavery is founded in the selfishness of man’s nature…opposition to it is in his love of justice…. Repeal all past human history, you cannot repeal human nature. It will still be the abundance of man’s heart, that slavery extension is wrong.” [96]

God’s Chosen People and the Confederate Union of Church and State

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Perhaps more than anything the denominational splits helped prepare the Southern people as well as clergy for secession and war. They set precedent by which Southerners left establish national organizations. When secession came, “the majority of young Protestant preachers were already primed by their respective church traditions to regard the possibilities of political separation from the United States without undue anxiety.” [97]

One of the most powerful ideological tools since the days of the ancients has been the linkage of religion to the state. While religion has always been a driving force in American life since they days of the Puritans in the Massachusetts Bay Colony, especially in the belief about the destiny of the nation as God’s “Chosen People” it was in the South where the old Puritan beliefs took firm root in culture, society, politics and the ideology which justified slavery and became indelibly linked to Southern nationalism. “Confederate independence, explained a Methodist tract quoting Puritan John Winthrop, was intended to enable the South, “like a city set on a hill’ [to] fulfill her God given mission to exalt in civilization and Christianity the nations of the earth.” [98]

Religion and the churches “supplied the overarching framework for southern nationalism. As Confederates cast themselves as God’s chosen people” [99] and the defense of slavery was a major part of this mission of the chosen people. A group of 154 clergymen “The Clergy of the South” “warned the world’s Christians that the North was perpetuating a plot of “interference with the plans of Divine Providence.” [100] A Tennessee pastor bluntly stated in 1861 that “In all contests between nations God espouses the cause of the Righteous and makes it his own….The institution of slavery according to the Bible is right. Therefore in the contest between the North and the South, He will espouse the cause of the South and make it his own.” [101]

The effect of such discourse on leaders as well as individuals was to unify the struggle as something that linked the nation to God, and God’s purposes to the nation identifying both as being the instruments of God’s will and Divine Providence:

“Sacred and secular history, like religion and politics, had become all but indistinguishable… The analogy between the Confederacy and the chosen Hebrew nation was invoked so often as to be transformed into a figure of everyday speech. Like the United States before it, the Confederacy became a redeemer nation, the new Israel.” [102]

This theology also motivated men like the convinced hard line Calvinist-Presbyterian, General Stonewall Jackson on the battlefield. Jackson’s brutal, Old Testament understanding of the war caused him to murmur: “No quarter to the violators of our homes and firesides,” and when someone deplored the necessity of destroying so many brave men, he exclaimed: “No, shoot them all, I do not wish them to be brave.” [103]

In effect: “Slavery became in secular and religious discourse, the central component of the mission God had designed for the South….The Confederates were fighting a just war not only because they were, in the traditional framework of just war theory, defending themselves against invasion, they were struggling to carry out God’s designs for a heathen race.” [104]

From “the beginning of the war southern churches of all sorts with few exceptions promoted the cause militant” [105] and supported war efforts, the early military victories of Robert E. Lee’s Army of Northern Virginia and the victories of Stonewall Jackson in the Shenandoah Valley   were celebrated as “providential validations of the cause that could not fail…” Texas Methodist minister William Seat wrote: “Never surely since the Wars of God’s ancient people has there been such a remarkable and uniform success against tremendous odds. The explanation is found in the fact that the Lord goes forth to fight against the coercion by foes of his particular people. Thus it has been and thus it will be to the end of the War.” [106]

This brought about a intertwining of church and state authority, a veritable understanding of theocracy as “The need for the southern people to acknowledge God’s authority was bound up with a legitimation of the authority of clerical and civil rulers. Christian humility became identified with social and political deference to both God and Jefferson Davis.” [107]

Jefferson Davis and other leaders helped bolster this belief:

“In his repeated calls for God’s aid and in his declaration of national days of fasting, humiliation, and prayer on nine occasions throughout the war, Jefferson Davis similarly acknowledged the need for a larger scope of legitimization. Nationhood had to be tied to higher ends. The South, it seemed, could not just be politically independent; it wanted to believe it was divinely chosen.” [108]

Davis’s actions likewise bolster his support and the support for the war among the clergy. A clergyman urged his congregation that the people of the South needed to relearn “the virtue of reverence- and the lesson of respecting, obeying, and honoring authority, for authority’s sake.” [109]

Confederate clergymen not only were spokesmen and supporters of slavery, secession and independence, but many also shed their clerical robes and put on Confederate Gray as soldiers, officers and even generals fighting for the Confederacy. Bishop Leonidas Polk, the Episcopal Bishop of Louisiana, who had been a classmate of Jefferson Davis at West Point was commissioned as a Major General and appointed to command the troops in the Mississippi Valley. Polk did not resign his ecclesiastical office, and “Northerners expressed horror at such sacrilege, but Southerners were delighted with this transfer from the Army of the Lord.” [110] Lee’s chief of Artillery Brigadier General Nelson Pendleton was also an academy graduate and an Episcopal Priest. By its donations of “everything from pew cushions to brass bells, Southern churches gave direct material aid to the cause. Among all the institutions in Southern life, perhaps the church most faithfully served the Confederate Army and nation.” [111] Southern ministers “not only proclaimed the glory of their role in creating the war but also but also went off to battle with the military in an attempt to add to their glory.” [112]

Sadly, the denominational rifts persisted until well into the twentieth century. The Presbyterians and Methodists both eventually reunited but the Baptists did not, and eventually “regional isolation, war bitterness, and differing emphasis in theology created chasms by the end of the century which leaders of an earlier generation could not have contemplated.” [113] The Southern Baptist Convention is now the largest Protestant denomination in the United States and many of its preachers are active in often divisive conservative social and political causes. The denomination that it split from, the American Baptist Convention, though much smaller remains a diverse collection of conservative and progressive local churches. Some of these are still in the forefront of the modern civil rights movement, including voting rights, women’s rights and LGBT issues, all of which find some degree of opposition in the Southern Baptist Convention.

But the religious dimensions were far bigger than denominational disagreements about slavery; religion became one of the bedrocks of Confederate nationalism. The Great Seal of the Confederacy had as its motto the Latin words Deo Vindice which can be translated “With God as our Champion” or “Under God [Our] Vindicator.” The issue was bigger than independence itself, it was intensely theological and secession “became an act of purification, a separation from the pollutions of decaying northern society, that “monstrous mass of moral disease,” as the Mobile Evening News so vividly described it.” [114]

The arguments found their way into the textbooks used in schools throughout the Confederacy. “The First Reader, For Southern Schools assured its young pupils that “God wills that some men should be slaves, and some masters.” For older children, Mrs. Miranda Moore’s best-selling Geographic Reader included a detailed proslavery history of the United States that explained how northerners had gone “mad” on the subject of abolitionism.” [115] The seeds of future ideological battles were being planted in the hearts of white southern children by radically religious ideologues, just as they are today in the Madrassas of the Middle East.

While the various theological and ideological debates played out and fueled the fires of passion that brought about the war, and provided great motivation, especially to Confederates during the war, that their cause was righteous, other very real world decisions and events in terms of politics, law and lawlessness further inflamed passions.

The Deepening Divide: The Dred Scott Decision

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As the 1850s wore on the divisions over slavery became deeper and voices of moderation retreated. The trigger for the for the worsening of the division was the political battle regarding the expansion of slavery, even the status of free blacks in the north who were previously slaves, over whom their owners asserted their ownership. Southerners considered the network to help fugitive slaves escape to non-slave states, called the Underground Railroad “an affront to the slaveholders pride” and “anyone who helped a man or woman escape bondage was simply a thief” who had robbed them of their property and livelihood, as an “adult field hand could cost as much as $2000, the equivalent of a substantial house.” [116]

In 1856 the Supreme Court, dominated by southern Democrats ruled in favor of southern views in the Dred Scott decision one pillar of which gave slavery the right to expand by denying to Congress the power to prohibit slavery in Federal territories. The decision was momentous but it was a failure, but it was a disaster for the American people. It solved nothing and further divided the nation:

“In the South, for instance, it encouraged southern rights advocates to believe that their utmost demands were legitimatized by constitutional sanction and, therefore, to stiffen their insistence upon their “rights.” In the North, on the other hand, it strengthened a conviction that an aggressive slavocracy was conspiring to impose slavery upon the nation, and that any effort to reach an accommodation with such aggressors was futile. While strengthening the extremists, it cut the ground from under the moderates.” [117]

The decision in the case is frightening when one looks upon its tenor and implications. The majority opinion which was written by Chief Justice Roger Taney was chilling, not only in its views of race, but the fact that blacks were perpetually property without the rights of citizens. Taney wrote:

“Can a negro, whose ancestors were imported into this country, sold as slaves, become a member of the political community formed and brought into existence by the Constitution of the United States, and as such become entitled to all the rights, and privileges, and immunities, guaranteed by that instrument to the citizen?…It is absolutely certain that the African race were not included under the name of citizens of a state…and that they were not included, and were not intended to be included, under the word “citizens” in the Constitution, and therefore claim none of the rights and privileges which that instrument provides for and secures to citizens of the United States. On the contrary, they were at that time considered as a subordinate and inferior class of beings, who had been subjugated by the dominant race, and, whether emancipated or not, yet remain subject to their authority, and had no rights or privileges but those who held the power and the Government might choose to grant them” [118]

The effect of the ruling on individuals and the states was far reaching. “No territorial government in any federally administered territory had the authority to alter the status of a white citizen’s property, much less to take that property out of a citizen’s hands, without due process of law or as punishment for some crime.” [119] Free slaves were no longer safe, even in Free States from the possibility of being returned to slavery, because they were property.

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Chief Justice Roger Taney, Author of the Dred Scott Decision

But the decision had been influenced by President-Elect James Buchanan’s secret intervention in the Supreme Court deliberations two weeks before his inauguration. Buchanan hoped by working with the Justices that he save the Union from breaking apart by appeasing slave owners and catering to their agenda. “The president-elect wanted to know not only when, but if the Court would save the new administration and the Union from the issue of slavery in the territories. Would the judges thankfully declare the explosive subject out of bounds, for everyone who exerted federal power? The shattering question need never bother President Buchanan.” [120] In his inaugural address he attempted to camouflage his intervention and “declared that the Court’s decision, whatever it turned out to be, would settle the slavery issue forever.” [121]

But Buchanan was mistaken, the case made the situation even more volatile as it impaired “the power of Congress- a power which had remained intact to this time- to occupy the middle ground.” [122] Taney’s decision held that Congress “never had the right to limit slavery’s expansion, and that the Missouri Compromise had been null and void on the day of its formulation.” [123]

The Court’s decision “that a free negro was not a citizen and the decision that Congress could not exclude slavery from the territories were intensely repugnant to many people in the free states” [124] and it ignited a firestorm in the north where Republicans now led by Abraham Lincoln decried the decision and southerners basked in their judicial victory. Northerners quite rightly feared that an activist court would rule to deny their states the right to forbid slavery. As early as 1854 Lincoln posed the idea that the Declaration of Independence was “the standard maxim of free society …constantly spreading and deepening its influence,” ultimately applicable “to peoples of all colors everywhere.” [125]

But after the Dred Scott decision Lincoln warned that the Declaration was being cheapened and diluted. Lincoln noted:

“Our Declaration of Independence was held sacred by all, and thought to include all” Lincoln declared, “but now, to aid in making the bondage of the Negro universal and eternal, it is assaulted, and sneered at, and construed, and hawked at, and torn, till, its framers could ride from their graves, they could not recognize it at all.” [126]

Not only that, Lincoln asked the logical question regarding Taney’s judicial activism. How long would it be, asked Abraham Lincoln, before the Court took the next logical step and ruled explicitly that:

“the Constitution of the United States does not permit a state to exclude slavery from its limits?” How far off was the day when “we shall lie down pleasantly thinking that the people of Missouri are on the verge of making their State free; and shall awake to the reality, instead, that the Supreme Court has made Illinois a slave State?” [127]

Lincoln discussed the ramification of the ruling for blacks, both slave and free:

“to aid in making the bondage of the Negro universal and eternal….All the powers of the earth seem rapidly combining against him. Mammon is after him; ambition follows, and philosophy follows, and the theology of the day is fast joining the cry. They have him in his prison house;…One after another they have closed the heavy doors upon him…and they stand musing as to what invention, in all the dominions of mind and matter, can be produced the impossibility of his escape more complete than it is.” [128]

Lincoln was not wrong in his assessment of the potential effects of the Dred Scott decision on Free States. “In 1852 a New York judge upheld the freedom of eight slaves who had left their Virginia owner while in New York City on their way to Texas.” [129] The Dred Scott decision brought that case, Lemon v. The People back to the fore and “Virginia decided to take the case to the highest New York court (which upheld the law in 1860) and would have undoubtedly appealed it to Taney’s Supreme Court had not secession intervened.” [130]

In response to the decision the advocates of the expansion of slavery not only insisted on its westward expansion in Federal territories but “in their must exotic fantasy, proslavery expansionists would land several dozen or several hundred American freedom fighters on Central or South American shores.” [131] Their targets would include Panama, Nicaragua, and Cuba as well. In 1855 one of these adventurers was William Walker who “sailed with about sixty followers (“the immortals”) to participate in a civil war in Nicaragua. Within little more than a year, he made himself President, and Franklin Pierce recognized his government.” [132] In 1857 Jefferson Davis further provoked northern ire when he insisted that “African Slavery as it exists in the United States is a moral, a social, and a political blessing.” [133]

Southern leaders poured political, human and economic capital into the struggle for the imposition of slavery on the Kansas Territory following the passage of the Kansas-Nebraska Act. For the South a pro-slavery victory in Kansas meant “two new U.S. Senators for the South. If a free labor Kansas triumphed, however, the North would gain four senators: Kansas’s immediately and Missouri’s soon.” [134]

To be continued tomorrow….

Notes

[1] Ibid. Guelzo Fateful Lightening p.68

[2] Goldfield, David America Aflame: How the Civil War Created a Nation Bloomsbury Press, New York, London New Delhi and Sidney 2011 p.71

[3] ______________Fugitive Slave Act of 1850 retrieved from the Avalon Project, Yale School of Law http://avalon.law.yale.edu/19th_century/fugitive.asp 11 December 2014

[4] Ibid. Fugitive Slave Act of 1850

[5] Ibid. Goldfield America Aflame p.71

[6] McPherson, James. The Battle Cry of Freedom: The Civil War Era Oxford University Press, Oxford and New York 1988 p.80

[7] Ibid. McPherson The Battle Cry of Freedom p.80

[8] Ibid. Goldfield America Aflame p.72

[9] Ibid. Oates The Approaching Fury p.94

[10] Ibid. Guelzo Fateful Lightening p.71

[11] Ibid. Goldfield America Aflame p.64

[12] Ibid. Guelzo Fateful Lightening p.71

[13] Ibid. Levine Half Slave and Half Free p.93

[14] McGrath, Alister Christianity’s Dangerous Idea: The Protestant Revolution A History from the Sixteenth Century to the Twenty-First Harper Collins Publishers, New York 2007 p.324

[15] Ibid. Freehling The Road to Disunion Volume One p.289

[16] Ibid. McGrath Christianity’s Dangerous Idea p.324

[17] Huntington, Samuel P. Who Are We? America’s Great Debate The Free Press, Simon and Schuster Europe, London 2004 p.77

[18] Ibid. Levine Half Slave and Half Free p.93

[19] Ibid. Egnal Clash of Extremes:pp.125-126

[20] Ibid. Egnal Clash of Extremes p.125

[21] Ibid. Freehling The Road to Disunion Volume One p.12

[22] Ibid. McGrath Christianity’s Dangerous Idea p.324

[23] Ibid. Rable God’s Almost Chosen Peoples p.14

[24] Wills, Garry Lincoln at Gettysburg: The Words that Remade America Simon and Schuster Paperbacks, New York 1992

[25] Ibid. Rable God’s Almost Chosen Peoples p.13

[26] Ibid. Rable God’s Almost Chosen Peoples p.13

[27] Oates, Stephen B. Editor The Approaching Fury: Voices of the Storm, 1820-1861 University of Nebraska Press, Lincoln and London 1997 p.36

[28] Stampp, Kenneth M. editor The Causes of the Civil War 3rd Revised Edition A Touchstone Book published by Simon and Schuster, New York and London 1991 p.23

[29] Ibid. Stampp The Causes of the Civil War p.29

[30] Ibid. Rable God’s Almost Chosen Peoples p.13

[31] Ibid. Goldfield America Aflame p.35

[32] McBeth, H. Leon The Baptist Heritage Broadman Press, Nashville TN 1987 p.301

[33] Ibid. McBeth The Baptist Heritage p.301

[34] Ibid. McBeth The Baptist Heritage p.384

[35] Ibid. McBeth The Baptist Heritage pp.384-385

[36] Ibid. Goldfield America Aflame p.35

[37] Ibid. Catton Two Roads to Sumter p.94

[38] Ibid. Goldfield America Aflame p.75

[39] Ibid. Oates The Approaching Fury p.120

[40] Ibid. Catton Two Roads to Sumter p.94

[41] Ibid. Goldfield America Aflame p.83

[42] Ibid. Catton Two Roads to Sumter p.94

[43] Ibid. Goldfield America Aflame p.79

[44] Ibid. Goldfield America Aflame p.79

[45] Ibid. Goldfield America Aflame p.83

[46] Ibid. Freehling The Road to Disunion Volume One p.48

[47] Ibid. Freehling The Road to Disunion Volume One p.49

[48] Douglass, Frederick. Life and Times of Frederick Douglass: His Early Life as a Slave, His Escape From Bondage, and His Complete History. New York: Collier Books, 1892. Retrieved from http://www.pbs.org/wgbh/americanexperience/features/primary-resources/lincolns-inconsistencies/ December 9th 2014

[49] Ibid. Goldfield America Aflame p.72

[50] Whitman, Walt Blood Money March 22nd 1850 retrieved from the Walt Whitman Archive http://www.whitmanarchive.org/published/periodical/poems/per.00089 11 December 2014

[51] Ibid. Goldfield America Aflame p.13

[52] Ibid. McGrath Christianity’s Dangerous Idea p.324

[53] Catton, William and Bruce, Two Roads to Sumter: Abraham Lincoln, Jefferson Davis and the March to Civil War McGraw Hill Book Company New York 1963, Phoenix Press edition London p.123

[54] Ibid. Levine Half Slave and Half Free p.15

[55] Gallagher, Gary W. The Confederate War: How Popular Will, Nationalism and Military Strategy Could not Stave Off Defeat Harvard University Press, Cambridge MA and London 1999 p.67

[56] Ibid. McGrath Christianity’s Dangerous Idea p.324

[57] Daly, John Patrick When Slavery Was Called Freedom: Evangelicalism, Proslavery, and the Causes of the Civil War The University Press of Kentucky, Lexington KY 2002 p.69

[58] Thomas, Emory The Confederate Nation 1861-1865 Harper Perennial, New York and London 1979 p.4

[59] Ibid. McGrath Christianity’s Dangerous Idea p.324

[60] Ibid. Freehling The Road to Disunion Volume One p.29

[61] Ibid. Freehling The Road to Disunion Volume One p.29

[62] Gonzalez, Justo L. The History of Christianity Volume 2: The Reformation to the Present Day Harper and Row Publishers San Francisco 1985 p.251

[63] Ibid. Daly When Slavery Was Called Freedom p.54

[64] Ibid. Thomas The Confederate Nation p.22

[65] Ibid. Thomas The Confederate Nation p.22

[66] Ibid. Daly When Slavery Was Called Freedom p.30

[67] Ibid. Thomas The Confederate Nation p.22

[68] Ibid. Levine Half Slave and Half Free p.116

[69] Ibid. Levine Half Slave and Half Free p.116

[70] Ibid. Daly When Slavery Was Called Freedom p.60

[71] Ibid. Rable God’s Almost Chosen Peoples p.14

[72] Ibid. Gonzalez The History of Christianity Volume 2 p.251

[73] Ibid. Rable God’s Almost Chosen Peoples p.14

[74] Ibid. Gonzalez The History of Christianity Volume 2 p.251

[75] Ibid. McGrath Christianity’s Dangerous Idea p.324

[76] Ibid. Gonzalez The History of Christianity Volume 2 p.251

[77] Ibid. McBeth The Baptist Heritage p.383

[78] Ibid. McBeth The Baptist Heritage p.384

[79] Ibid. McBeth The Baptist Heritage p.384

[80] Ibid. McBeth The Baptist Heritage p.384

[81] Ibid. McBeth The Baptist Heritage p.384

[82] Shurden, Walter B Not a Silent People: The Controversies that Have Shaped Southern Baptists Broadman Press, Nashville TN 1972 p.58

[83] Ibid. Shurden Not a Silent People p.58

[84] Ibid. Gonzalez The History of Christianity Volume 2 p.251

[85] Ibid. Rable God’s Almost Chosen Peoples p.13

[86] Ibid. Rable God’s Almost Chosen Peoples p.14

[87] Ibid. Daly When Slavery Was Called Freedom p.97

[88] Freehling, William. The Road to Disunion Volume II: Secessionists Triumphant 1854-1861 Oxford University Press, Oxford and New York 2007 p.460

[89] Ibid. Rable God’s Almost Chosen Peoples p.39

[90] Ibid. Freehling The Road to Disunion Volume II p.462

[91] Ibid. Goldfield America Aflame p.35

[92] Ibid. Goldfield America Aflame p.36

[93] Ibid. Rable God’s Almost Chosen Peoples pp.39-40

[94] Ibid. Rable God’s Almost Chosen Peoples p.40

[95] Ibid. Goldfield America Aflame p.35

[96] Ibid. Catton Two Roads to Sumter p.61

[97] Brinsfield, John W. et. al. Editor, Faith in the Fight: Civil War Chaplains Stackpole Books, Mechanicsburg PA 2003 p.67

[98] Faust, Drew Gilpin The Creation of Confederate Nationalism: Ideology and Identity in the Civil War South Louisiana State University Press, Baton Rouge and London p.27

[99] Ibid. Gallagher The Confederate War pp.66-67

[100] Ibid. Daly When Slavery Was Called Freedom p.145

[101] Ibid. Daly When Slavery Was Called Freedom p.138

[102] Ibid. Faust The Creation of Confederate Nationalism p.29

[103] Fuller, J.F.C. Grant and Lee: A Study in Personality and Generalship, Indiana University Press, Bloomington IN 1957

[104] Ibid. Faust, The Creation of Confederate Nationalism: Ideology and Identity in the Civil War South p.60

[105] Ibid. Thomas The Confederate Nation 1861-1865 pp.245-246

[106] Ibid. Daly When Slavery Was Called Freedom pp.145 and 147

[107] Ibid. Faust The Creation of Confederate Nationalism p.26

[108] Ibid. Faust The Creation of Confederate Nationalism p.33

[109] Ibid. Faust The Creation of Confederate Nationalism p.32

[110] Foote, Shelby, The Civil War, A Narrative. Volume One: Fort Sumter to Perryville Random House, New York 1963 1958 p.87

[111] Ibid. Thomas The Confederate Nation p.246

[112] Ibid. Daly When Slavery Was Called Freedom p.142

[113] Ibid. McBeth The Baptist Heritage pp.392-393

[114] Ibid. Faust The Creation of Confederate Nationalism p.30

[115] Ibid. Faust The Creation of Confederate Nationalism p.62

[116] Goodheart, Adam. Moses’ Last Exodus in The New York Times: Disunion, 106 Articles from the New York Times Opinionator: Modern Historians Revist and Reconsider the Civil War from Lincoln’s Election to the Emancipation Proclamation Edited by Ted Widmer, Black Dog and Leventhal Publishers, New York 2013 p.15

[117] Ibid. Potter The Impending Crisis p.291

[118] Guelzo Allen C. Fateful Lightening: A New History of the Civil War Era and Reconstruction Oxford University Press, Oxford and New York 2012 p.91

[119] Ibid. Guelzo Fateful Lightening pp.91-92

[120] Freehling, William. The Road to Disunion Volume II: Secessionists Triumphant 1854-1861 Oxford University Press, Oxford and New York 2007 p.115

[121] Ibid. Freehling, The Road to Disunion Volume II: Secessionists Triumphant 1854-1861 p.109

[122] Ibid. Potter The Impending Crisis p.291

[123] Ibid. Levine Half Slave and Half Free p.210

[124] Ibid. Potter The Impending Crisis p.279

[125] Ibid. Catton Two Roads to Sumter p.139

[126] Ibid. Guelzo Fateful Lightening p.93

[127] Ibid. Levine Half Slave and Half Free p.211

[128] Ibid. Catton Two Roads to Sumter p.139

[129] Ibid. McPherson The Battle Cry of Freedom p.181

[130] Ibid. McPherson The Battle Cry of Freedom p.181

[131] Ibid. Freehling, The Road to Disunion Volume II: Secessionists Triumphant 1854-1861 p.145

[132] Ibid. Potter The Impending Crisis p.193

[133] Ibid. Catton Two Roads to Sumter p.142

[134] Ibid. Freehling, The Road to Disunion Volume II: Secessionists Triumphant 1854-1861 p.124

 

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Mine Eyes Have Seen The Glory: Religion, Ideology & the Civil War Part 1

Friends of Padre Steve’s World

This is part one of a very long chapter in my Gettysburg Staff Ride Text. The chapter is different because instead of simply studying the battle my students also get some very detailed history about the ideological components of war that helped make the American Civil War not only a definitive event in our history; but a war of utmost brutality in which religion drove people and leaders on both sides to advocate not just defeating their opponent, but exterminating them.

But the study of this religious and ideological war is timeless, for it helps us to understand the ideology of current rivals and opponents, some of whom we are in engaged in battle and others who we spar with by other means, nations, tribes and peoples whose world view, and response to the United States and the West, is dictated by their religion. 

Yet for those more interested in current American political and social issues the period is very instructive, for the religious, ideological and political arguments used by Evangelical Christians in the ante-bellum period, as well as many of the attitudes displayed by Christians in the North and the South are still on display in our current political and social debates. 

I will be posting the next two parts over the next two days. 

Peace

Padre Steve+

illustration-fort-sumter

“At length on 12th April, the tension could no longer bear the strain. Contrary to instructions, in the morning twilight, and when none could see clearly what the historic day portended, the Confederates in Charleston bombarded Fort Sumter, and the thunder of their guns announced that the argument of a generation should be decided by the ordeal of war. A war, not between two antagonistic political parties, but a struggle to the death between two societies, each championing a different civilization…” 1

War cannot be separated from Ideology, Politics or Religion One can never separate war and the means by which it is fought from its political ends. According to Clausewitz war is an extension or continuation of politics. Of course Clausewitz understood the term politics or policy in the light of the concept of a “World View” or to use the German term Weltungschauung. The term is not limited to doctrine or party politics, but it encompasses the world view of a people or culture. The world view is oft used by the political, media and religious leadership of countries and can be quite instrumental in the decision by a people to go to war; who they war against, their reasons for going to war, the means by which they fight the war, and the end state that they envision. This concept includes racial, religious, cultural, economic and social dimensions of a world view.

One of the problems that modern Americans and Western Europeans have is that we tend to look at the world, particularly in terms of politics and policy, be it foreign or domestic, through a prism from which we cannot see the forest for the trees. We look at individual components of issues such as economic factors, military capabilities, existing political systems, diplomatic considerations and the way societies get information in isolation from each other. We dissect them, we analyze them, and we do a very good job in examining and evaluating each individual component; but we often do this without understanding the world view and ideological factors that link how a particular people, nation or party understand these components of policy.

Likewise policy makers tend to take any information they receive and interpret it through their own world view. This is true even if they have no idea what their world-view is or how they came to it. Most often a world view is absorbed over years. Barbara Tuchman wrote that “When information is relayed to policy-makers, they respond in terms of what is already inside their heads and consequently make policy less to fit the facts than to fit the notions and intentions formed out of the mental baggage that has accumulated in their minds since childhood.” 2

Policy makers often fail to see just how interconnected the most primal elements of the human experience are to the world view of others as well as their own.

Because of this many policy makers, be they military or civilian do not understand how critical the understanding of world view to designing effective polices. Likewise many fail to see how the world view of others influences their application of economic, political, diplomatic and military power as well as the use and dissemination of information in their nation or culture. This is true no matter which religion or sect is involved, even if a people or nation is decidedly secular, and at least outwardly non-religious.

Perhaps this is because we do not want to admit that our Western culture itself is very much a product of primal religious beliefs which informed politics, philosophy, ethics, law, economics, views of race, and even the arts for nearly two millennia. Perhaps it is because we are justifiably appalled and maybe even embarrassed at the excesses and brutality of our ancestors in using religion to incite the faithful to war; to use race and religion justification to subjugate or exterminate peoples that they found to be less than human; or to punish and conquer heretics.

The United States Military made a belated attempt to address ideology, culture and religion in terms of counter-insurgency doctrine when it published the U.S. Army/Marine Counterinsurgency Manual. The discussion of these issues is limited to two pages that specifically deal with various extreme Moslem groups that use that religion as a pillar of their ideology, strategy and operations. But the analysis in the counterinsurgency manual of is limited because its focus is very general and focused at a tactical level.

Likewise the analysis of world view, ideology and religion in the counterinsurgency manual is done in a manner of “us versus them” and though it encourages leaders to attempt to understand the cultural differences there is little in it to help leaders to understand who to do this. Commendably the manual discusses how terrorist and insurgent groups use ideology, frequently based on religion to create a narrative. The narrative often involves a significant amount of myth presented as history, such as how Al Qaida and ISIL using the Caliphate as a religious and political ideal to strive to achieve, because for many Moslems “produces a positive image of the golden age of Islamic civilization.” 3 However, we frequently cannot see how Americans have used, and in some cases continue to the Puritan understanding of a city set on a hill which undergirded Manifest Destiny, the extermination of Native Americans, the War with Mexico, the romanticism of the ante-bellum South and later the Lost Cause.

Policy makers and military leaders must realize that if they want to understand how culture and religious ideology drive others to conquer, subjugate and terrorize in the name of God, they first have to understand how our ancestors did the same thing. It is only when they do that that they can understand that this behavior and use of ideology for such ends is much more universal and easier to understand.

If one wants to see how the use of this compulsion to conquer in the name of God in American by a national leader one needs to go no farther than to examine the process whereby President McKinley, himself a veteran of the Civil War, decided to annex the Philippine in 1898 following the defeat of the Spanish. That war against the Filipinos that we had helped liberate from Spanish rule saw some of the most bloodthirsty tactics employed in fighting the Filipino insurgents, who merely wanted independence. It was a stain on our national honor which of which Mark Twain wrote: “There must be two Americas: one that sets the captive free, and one that takes a once-captive’s new freedom away from him, and picks a quarrel with him with nothing to found it on; then kills him to get his land. . .

 

A Doubtlessly sincere McKinley sought counsel from God about whether he should annex the the Philippines or not.

“He went down on his knees, according to his own account, and “prayed to Almighty God for light and guidance.” He was accordingly guided to conclude “that there was nothing left to do for us but to take them all, and to educate the Filipinos. And uplift and civilize and Christianize them, by God’s grace to do the very best we could by them, as our fellowmen for whom Christ died.” 4

On the positive side the counterinsurgency manual does mention how “Ideology provides a prism, including a vocabulary and analytical categories, through which followers perceive their situation.” 5 But again it does so at a micro-level and the lessons of it are not applied at the higher levels of strategic thinking and policy.

Thus when faced with cultures for which religion provides the adhesive which binds each of these elements, such as the Islamic State or ISIL we attempt to deal with each element separately, as if they have no connection to each other. But that is where we err, for even if the religious cause or belief has little grounding in fact, science or logic, and may be the result of a cultures attempting to seize upon mythology to build a new reality, it is, in the words of Reggie Jackson the “straw that stirs the drink” and to ignore or minimize it is to doom our efforts to combat its proponents.

Perhaps that is because we do not like to look at ourselves and our own history in the mirror. Perhaps it is because we are uncomfortable with the fact that the face that we see in the mirror is face too similar to those we oppose who are perfectly willing to commit genocide in the name of their God, than we want to admit. Whether this is because we are now predominantly secularist in the way that we do life, or because we are embarrassed by the religiously motivated actions of our forefathers, the result is strikingly and tragically similar.

Clausewitz was a product of classic German Liberalism. He understood the effects of the moral and spiritual concerns inherent in policy, and it flows from his pen, as where he wrote “that the aim of policy is to unify and reconcile all aspects of internal administration as well as of spiritual values, and whatever else the moral philosopher may care to add.” 6 Clausewitz understood that when the motivation behind politics becomes more extreme and powerful; when the politics becomes more than a simple disagreement about isolated policy issues; when the ideology that lays behind the politics, especially ideology rooted in religion evokes primal hatred between peoples, war can come close to reaching the abstract concept of absolute or total war.

Clausewitz wrote:

“The more powerful and inspiring the motives for war, the more they affect the belligerent nations and the fiercer the tensions that precede the outbreak, the closer will war approach its abstract concept, the more important will be the destruction of the enemy, the more closely will the military and the political objects of war coincide, and the more military and less political will war appear to be….” 7

The American Civil War was the first modern war based on the advancement of technology and the changing character of war. But it was also a modern war which reached back to the most primal urges of the people involved, including the primal expressions of religious justification for their actions that both sides accepted as normal.

The American Civil War was caused by the clash of radically different ideologies, ideologies which championed two very different views of civilization, government, economics and the rights of people. However, these different world views were based based upon a common religious understanding:

“whatever their differences over such matters as slavery and political preaching, both sides read their Bibles in remarkably similar ways Ministers had long seen the American republic as a new Israel, and Confederate preachers viewed the southern nation in roughly the same light. The relentless, often careless application of biblical typologies to national problems, the ransacking of scripture for parallels between ancient and modern events produced a nationalistic theology at once bizarre, inspiring and dangerous. Favorite scripture passages offered meaning and hope to a people in the darkest hours and, at the same time, justified remorseless bloodshed.” 8

This understanding manifested itself in each side’s appeal to their Puritan ancestor’s concept of a “city set on a hill,” a mantle that each side claimed to be the legitimate heir. Though they seem radically different, they are actually two sides of the same religious-ideological coin.

The American Civil War was a religious and ideological war. “Like the total wars of the twentieth century, it was preceded by years of violent propaganda, which long before the war had obliterated all sense of moderation, and had awakened in the contending parties the primitive spirit of tribal fanaticism.” 9 It was preceded by the fracturing of political parties and alliances which had worked for compromise in the previous decades to preserve the Union even at the cost of maintaining slavery.

Far from being irrational as some have posited, the actions and behavior of politicians in both the North and the South was completely rational based on their conflicting ideologies and views of their opponents. The “South’s fears of territorial and economic strangulation and the North’s fears of a “slave power” conspiracy are anything but irrational, and only someone who refuses to think through the evidence available to Americans in the 1850s would find either of them at all illogical.” 10

Understanding How Religiously Based Ideology influences Policy, Politics and War Samuel Huntington wrote:

“Blood, language, religion, way of life were what the Greeks had in common and what distinguished them from the Persians and other non-Greeks. Of all the objective elements which define civilizations, however, the most important is usually religion, as the Athenians emphasized. To a very large degree, the major civilizations in human history have been closely identified with the world’s great religions; and who share ethnicity and language but differ in religion may slaughter each other…” 11

The very realistic fears of both sides brought about clash of extremes in politics which defied efforts at compromise and was already resulting in violent and bloody conflicts between ideologues in Kansas, Missouri and Kentucky years before the firing on Fort Sumter. For both sides their views became a moral cause that in the minds of many became an article of their religious faith, and “Religious faith itself became a key part of the war’s unfolding story for countless Americans….” 12 British theorist and military historian J.F.C. Fuller wrote of the religious undergirding of the war:

“As a moral issue, the dispute acquired a religious significance, state rights becoming wrapped up in a politico-mysticism, which defying definition, could be argued for ever without any hope of a final conclusion being reached.” 13

That is why it impossible to simply examine the military campaigns and battles of the Civil War in isolation from the politics, polices, the competing philosophies and the underlying theology which were the worldview that undergirded the arguments of both sides. Those competing philosophies and world views, undergirded by a pervasive nationalistic understanding of religion not only helped to cause on the war but made the war a total war.

Some might wonder where this fits in a text that is about a specific campaign and battle in a war, but for those entrusted with planning national defense and conducting military campaign the understanding of why wars are fought, in particular the ideological causes of war matter in ways that military planners, commanders and even elected political leadership often overlook. Colin Gray notes: “Wars are not free floating events, sufficient unto themselves as objects for study and understanding. Instead, they are entirely the product of their contexts.” 14

Studying the context of the American Civil War is very important in understanding not just it, but also civil wars in other nations which are currently raging. The study of these contexts brings an American or Western historical perspective to those wars, not so much in trying to place a western template over non-western conflicts; but a human perspective from our own past from which we can gain insight into how the people, even people who share a common language, religion and history, can war against each other in the most brutal of fashions. Again I refer to Colin Gray who noted “Policy and strategy will be influenced by the cultural preferences bequeathed by a community’s interpretation of its history as well as by its geopolitical-geostrategic context.” 15

For American and other Western political and military policy makers this is particularly important in Iraq where so many Americans have fought, and in the related civil war in Syria which has brought about the emergence of the Islamic State of Iraq and the Levant.

Likewise in our Western tradition we can see how radical ideology, based on race was central to Hitler’s conduct of war, especially in the East during the Second World War. Hitler’s ideology permeated German military campaigns and administration of the areas conquered by his armies. No branch of the German military, police or civil administration in occupied Poland or Russia was exempt guiltless in the crimes committed by the Nazi regime. It is a chilling warning of the consequences awaiting any nation that allows it to become caught up in hate-filled political, racial or even religious ideologies which dehumanizes opponents and of the tragedy that awaits them and the world. In Germany the internal and external checks that govern the moral behavior of the nation and individuals failed. Caught up in the Nazi system, the Germans, especially the police and military abandoned the norms of international law, morality and decency, banally committing crimes which still reverberate today and which are seen in the ethnic cleansing actions in the former Yugoslavia and other European nations.

Thus the study of the American Civil War, from the cultural, economic, social and religious differences which divided the nation helps us in understanding war. But even more importantly we have to understand the ideological clash between Abolitionists in the North, and Southern proponents of slavery. Both the ideologies of the Abolitionists who believed that African Americans were created by God and had the same rights as whites, as well as the Southern arguments that blacks were inferior and slavery was a positive good, were buttressed by profoundly religious arguments related directly to a divergence in values. It was in this “conflict of values, rather than a conflict of interests or a conflict of cultures, lay at the root of the sectional schism.” 16

Understanding this component of our own nation’s history helps us to understand how those same factors influence the politics, policies, the primal passions and hatreds of people in other parts of the world. Thus they are helpful for us to understand when we as a nation involve ourselves in the affairs of other peoples whose conflicts are rooted in religiously motivated ideology and differences in values, such as in the current Sunni-Shia conflict raging in various guises throughout the Middle East where culture, ideology and economic motivations of the groups involved cannot be separated. We may want to neatly separate economic, strategic, military and geopolitical factors from religious or ideological factors assuming that each exists in some sort of hermetically sealed environment. But to think this is a fallacy of the greatest magnitude. As we have learned too late in the century in our Middle East muddling, it is impossible to separate geopolitical, strategic, military and economic issues from ideological issues rooted in distinctly religious world views, world views that dictate a nation, people or culture’s understanding of the world.

David M. Potter summed up this understanding of the connection between the ideological, cultural and economic aspects and how the issue of slavery connected all three realms in the American Civil War:

“These three explanations – cultural, economic and ideological – have long been the standard formulas for explaining the sectional conflict. Each has been defended as though it were necessarily incompatible with the other two. But culture, economic interest, and values may all reflect the same fundamental forces at work in a society, in which case each will appear as an aspect of the other. Diversity of culture may produce both diversity of interests and diversity of values. Further, the differences between a slaveholding and a nonslaveholding society would be reflected in all three aspects. Slavery represented an inescapable ethical question which precipitated a sharp conflict of values.” 17

o-SLAVERY-facebook

 

The Impact of Slavery on the Growing Divide between North and South

The political ends of the Civil War came out of the growing cultural, economic, ideological and religious differences between the North and South that had been widening since the 1830s. However, slavery was the one issue which helped produce this conflict in values and it was “basic to the cultural divergence of the North and South, because it was inextricably fused into the key elements of southern life – the staple crop of the plantation system, the social and political ascendency of the planter class, the authoritarian system of social control.” 18 Without slavery and the southern commitment to an economy based on slave labor, the southern economy would have most likely undergone a similar transformation as what happened in the North; thus the economic divergence between North and South would “been less clear cut, and would have not met in such head-on collision.” 19 But slavery was much more than an economic policy for Southerners; it was a key component of their religious, racial and philosophic world view.

The issue of slavery even divided the ante-Bellum United States on what the words freedom and liberty meant, the dispute can be seen in the writings of many before the war, with each side emphasizing their particular understanding of these concepts. Many Southerners, including poor whites saw slavery as the guarantee of their economic freedom. John C. Calhoun said to the Senate in 1848 that “With us, the two great divisions of society are not the rich and poor, but white and black; and all of the former, the poor as well as the rich, belong to the upper class, and are respected and treated as equals.” 20

But it was Abraham Lincoln who cut to the heart of the matter when he noted that “We all declare for liberty” but:

“in using the same word we do not all mean the same thing. With some the word liberty may mean for each man to do as he pleases with himself and the product of his labor; while with others the same word may mean for some men to do as they please with other men and the product of other men’s labor.” 21

The growing economic disparity between the Slave and Free states became more about the expansion of slavery in federal territories as disunion and war approached; for a number of often competing reasons. These differences were amplified by the issue of slavery led to the substitution of stereotypes of each other and had the “effect of changing men’s attitudes toward the disagreements which are always certain to arise in politics: ordinary, resolvable disputes were converted into questions of principle, involving rigid, unnegotiable dogma.” 22 The editor of the Charleston Mercury noted in 1858 that “on the subject of slavery…the North and the South…are not only two peoples, but they are rival, hostile peoples.” 23

This was driven both by the South’s insistence on both maintaining slavery where it was already legal and expanding it into new territories which was set against the vocal abolitionist movement. They were also fighting an even more powerful enemy, Northern industrialists who were not so idealistic, and much more concerned with “economic policy designed to secure Northern domination of Western lands than the initial step in a broad plan to end slavery.” 24 This completion between the regions not only affected politics, it affected religion and culture In the South it produced a growing culture of victimhood which is manifest in the words of Robert Toombs who authored Georgia’s declaration of causes for secession:

“For twenty years past, the Abolitionists and their allies in the Northern states, have been engaged in constant efforts to subvert our institutions, and to excite insurrection and servile war among us…” whose “avowed purpose is to subject our society, subject us, not only to the loss of our property but the destruction of ourselves, our wives and our children, and the dissolution of our homes, our altars, and our firesides.” 25

As the differences grew and tensions rose the South became ever more closed off from the North. “More than other Americans, Southerners developed a sectional identity outside the national mainstream. The Southern life style tended to contradict the national norm in ways that life styles of other sections did not.” 26

The complex relationship of Southern society where the “Southern bodies social, economic, intellectual, and political were decidedly commingled” 27 and politics of the South came more to embrace the need for slavery and its importance, even to poor whites in the South who it did not benefit and actually harmed economically: “the system of subordination reached out still further to require a certain kind of society, one in which certain questions were not publically discussed. It must give blacks no hope of cultivating dissention among the whites. It must commit non slaveholders to the unquestioning support of racial subordination….In short, the South became increasingly a closed society, distrustful of isms from outside and unsympathetic to dissenters. Such were the pervasive consequences of giving top priority to the maintenance of a system of racial subordination.” 28

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Southern planters declared war on all critics of their “particular institution” beginning in the 1820s. As Northern abolitionists like William Lloyd Garrison and his newspaper The Liberator grew in its distribution and began to appear in the South various elected officials throughout the South “suppressed antislavery books, newspapers, lectures, and sermons and strove generally to deny critics of bondage access to any public forum.” 29

In response to the proliferation of abolitionist literature in the South, John C. Calhoun proposed that Congress pass a law to prosecute “any postmaster who would “knowingly receive or put into the mail any pamphlet, newspaper, handbill, or any printed, written, or pictorial representation touching the subject of slavery.” 30 Calhoun was not alone as other members of Congress as well as state legislatures worked to restrict the import of what they considered subversive and dangerous literature.

Beginning in 1836 the House of Representatives passed a “gag rule” for its members which “banned all petitions, memorials, resolutions, propositions, or papers related in any way or to any extent whatever to the subject of slavery.” 31 This was challenged by former President John Quincy Adams in 1842 as well as by others so that in 1844 the House voted to rescind it. However Southern politicians “began to spout demands that the federal government and the Northern states issue assurances that the abolitionists would never be allowed to tamper with what John Calhoun had described as the South’s “peculiar domestic institution.” 32 The issue of slavery more than any other “transformed political action from a process of accommodation to a mode of combat.” 33

Around the same time as the gag rule was played out in Congress the Supreme Court had ruled that the Federal government alone “had jurisdiction where escaped slaves were concerned” which resulted in several states enacting “personal liberty laws” to “forbid their own elected officials from those pursuing fugitives.” Southern politicians at the federal and state levels reacted strongly to these moves which they believed to be an assault on their institutions and their rights to their human property. Virginia legislators protested that these laws were a “disgusting and revolting exhibition of faithless and unconstitutional legislation.” 34

The issue of slavery shaped political debate and “structured and polarized many random, unoriented points of conflict on which sectional interest diverged.” 35 As the divide grew leaders and people in both the North and the South began to react to the most distorted images of each other imaginable- “the North to an image of a southern world of lascivious and sadistic slave drivers; the South to the image of a northern world of cunning Yankee traders and radical abolitionists plotting slave insurrections.” 36

Edmund-Ruffin

The Slaveholder Ideology Personified: Edmund Ruffin

Among the people most enraged by Northern opposition to slavery was Edmund Ruffin. Ruffin was a very successful farm paper editor, plantation owner and ardent old line secessionist from Virginia. In 1860 the then 67 year old Ruffin helped change the world forever when, according to popular legend he pulled the lanyard which fired the first shot at Fort Sumter. While he was there and probably was given the honor of firing the first shot from his battery; other guns from other emplacements may have fired first. 37

Ruffin was a radical ideologue, he had been passionately arguing for secession and Southern independence for fifteen years. Ruffin “perceived the planter civilization of the South in peril; the source of the peril was “Yankee” and union with “Yankees.” Thus he preached revolution, Ruffin was a rebel with a cause, a secular prophet…” 38 He was a type of man who understood reality far better than some of the more moderate oligarchs that populated the Southern political and social elite. While in the years leading up to the war these men, including John Calhoun attempted to secure the continued existence and spread of slavery within the Union through the Congress and the courts, as early as 1850, Ruffin recognized that in order for slavery to survive the slaveholding South would have to secede from the Union. Ruffin and other radical secessionists believed that there could be no compromise with the north. In 1850 he and James Hammond attempted to use a meeting in Nashville to “secure Cooperative State Secession” and wrote to Hammond, against those who sought to use the meeting to preserve the Union, “If the Convention does not open the way to dissolution…I hope it shall never meet.” 39 He believed that in order to maintain the institution of slavery the slave holding states that those states had to be independent from the North.

Ruffin’s views were not unique to him, the formed the basis of how most slave owners and supporters felt about slavery’s economic benefits, Ruffin wrote:

“Still, even this worst and least profitable kind of slavery (the subjection of equals and men of the same race with their masters) served as the foundation and the essential first cause of all the civilization and refinement, and improvement of arts and learning, that distinguished the oldest nations. Except where the special Providence and care of God may have interposed to guard a particular family and its descendants, there was nothing but the existence of slavery to prevent any race or society in a state of nature from sinking into the rudest barbarism. And no people could ever have been raised from that low condition without the aid and operation of slavery, either by some individuals of the community being enslaved, by conquest and subjugation, in some form, to a foreign and more enlightened people.”40

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Slavery and National Expansion: The Compromise of 1850

The Ante-Bellum South was an agrarian society which depended on the free labor provided by slaves and in a socio-political sense it was an oligarchy that offered no freedom to slaves, openly discriminated against free blacks and provided little hope of social or economic advancement for poor and middle class whites, but it was maintained because in many cases the Southern Yeoman farmer “feared the fall from independent producer to dependent proletarian, a status he equated with enslavement.” 41 But northerners often driven by religious understandings of human rights founded in the concept of a higher law over a period of a few decades abolished slavery in the years after the United States had gained independence.

However, the South had tied its economy and society to the institution of slavery, and was not content to see it remain just in the original states of the Old South.

The expansion of slavery was essential to its continued maintenance in the states where it was already legal. “Because of the need to maintain a balance in the Senate, check unruly slaves, and cultivate fertile soils, many planters and small plantation owners- particularly those living in the southern districts of the cotton states- asserted that their survival depended on new territory.” 42 In those decades “a huge involuntary migration took place. Between 800,000 and 1 million slaves were moved westward….” 43

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The need for slaves caused prices to soar. In some older states like Virginia where fewer slaves were required the exportation of slaves became a major industry:

“male slaves were marched in coffles of forty or fifty, handcuffed to each other in pairs, with a long chain through the handcuffs passing down the column to keep it together, closely guarded by mounted slave traders followed by an equal number of female slaves and their children. Most of them were taken to Wheeling, Virginia, the “busiest slave port” in the United States, and from there they were transported by steamboat to New Orleans, Natchez, and Memphis.” 44

In the years the before the war, the North embraced the Industrial Revolution leading to advances which gave it a marked economic advantage over the South in which through its “commitment to the use of slave labor inhibited economic diversification and industrialization and strengthened the tyranny of King Cotton.” 45 The population of the North also expanded at a clip that far outpaced the South as European immigrants swelled the population.

The divide was not helped by the various compromises worked out between northern and southern legislators. After the Missouri Compromise Thomas Jefferson wrote:

“but this momentous question, like a fire bell in the night, awakened and filled me with terror. I considered it at once as the knell of the Union. It is hushed indeed for the moment, but this is a reprieve only, not a final sentence. A geographical line, coinciding with a marked principle, moral and political, once conceived and held up to the angry passions of men, will never be obliterated; and every new irritation will mark it deeper and deeper.” 46

The trigger for the increase in tensions was the war with Mexico in which the United States annexed nearly half of Mexico.

The new territories were viewed by those who advocated the expansion of slavery as fresh and fertile ground for its spread. Ulysses S Grant, who served in the war, noted the effects of the war with Mexico in his memoirs:

“In taking military possession of Texas after annexation, the army of occupation, under General [Zachary] Taylor, was directed to occupy the disputed territory.  The army did not stop at the Nueces and offer to negotiate for a settlement of the boundary question, but went beyond, apparently in order to force Mexico to initiate war….To us it was an empire and of incalculable value; but it might have been obtained by other means.  The Southern rebellion was largely the outgrowth of the Mexican war.”47

Robert Toombs of Georgia was an advocate for the expansion of slavery into the lands conquered during the war. Toombs warned his colleagues in Congress “in the presence of the living God, that if you by your legislation you seek to drive us from the territories of California and New Mexico, purchased by the common blood and treasure of the whole people…thereby attempting to fix a national degradation upon half the states of this Confederacy, I am for disunion.” 48

The tensions in the aftermath of the war with Mexico escalated over the issue of slavery in the newly conquered territories brought heated calls by some southerners for secession and disunion. To preserve the Union, Henry Clay and Daniel Webster, supported by the new President Millard Fillmore were able to pass the compromise of 1850 solved a number of issues related to the admission of California to the Union and boundary disputes involving Texas and the new territories. But among the bills that were contained in it was the Fugitive Slave Law, or The Fugitive Slave Act of 1850. The act was the devise of Henry Clay which was meant to sweeten the deal for southerners. The law would “give slaveholders broader powers to stop the flow of runaway slaves northward to the free states, and offered a final resolution denying that Congress had any authority to regulate the interstate slave trade.” 49 which for all practical purposes nationalized the institution of slavery, even in Free states by forcing all citizens to assist law enforcement in apprehending fugitive slaves and voided state laws in Massachusetts, Vermont, Ohio, Connecticut, Pennsylvania and Rhode Island which barred state officials from aiding in the capture, arrest or imprisonment of fugitive slaves. “Congress’s law had nationalized slavery. No black person was safe on American soil. The old division of free state/slave state had vanished….” 50

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That law required all Federal law enforcement officials, even in non-slave states to arrest fugitive slaves and anyone who assisted them, and threatened law enforcement officials with punishment if they failed to enforce the law. The law stipulated that should “any marshal or deputy marshal refuse to receive such warrant, or other process, when tendered, or to use all proper means diligently to execute the same, he shall, on conviction thereof, be fined in the sum of one thousand dollars.” 51

Likewise the act compelled citizens in Free states to “aid and assist in the prompt and efficient execution of this law, whenever their services may be required….” 52 Penalties were harsh and financial incentives for compliance attractive.

“Anyone caught providing food and shelter to an escaped slave, assuming northern whites could discern who was a runaway, would be subject to a fine of one thousand dollars and six months in prison. The law also suspended habeas corpus and the right to trial by jury for captured blacks. Judges received a hundred dollars for every slave returned to his or her owner, providing a monetary incentive for jurists to rule in favor of slave catchers.” 53

The law gave no protection for even black freedmen. No proof or evidence other than the sworn statement of the owner that a black was or had been his property was required to return any black to slavery. Frederick Douglass said:

“By an act of the American Congress…slavery has been nationalized in its most horrible and revolting form. By that act, Mason & Dixon’s line has been obliterated;…and the power to hold, hunt, and sell men, women, and children remains no longer a mere state institution, but is now an institution of the whole United States.” 54

On his deathbed Henry Clay praised the act, which he wrote “The new fugitive slave law, I believe, kept the South in the Union in ‘fifty and ‘fifty-one. Not only does it deny fugitives trial by jury and the right to testify; it also imposes a fine and imprisonment upon any citizen found guilty of preventing a fugitive’s arrest…” Likewise Clay depreciated the opposition noting “Yes, since the passage of the compromise, the abolitionists and free coloreds of the North have howled in protest and viciously assailed me, and twice in Boston there has been a failure to execute the law, which shocks and astounds me…. But such people belong to the lunatic fringe. The vast majority of Americans, North and South, support our handiwork, the great compromise that pulled the nation back from the brink.” 55

To be continued tomorrow….

Notes 

1 Fuller, J.F.C. The Conduct of War 1789-1961 Da Capo Press, New York 1992. Originally published by Rutgers University Press, New Brunswick N.J p.98

2 Tuchman, Barbara W. Practicing History Alfred A. Knopf, New Your 1981 p.289

3 ___________ U.S. Army/ Marine Counterinsurgency Field Manual FM 3-24 MCWP 3-33.5 15 December 2006 with and forward by General David A Petreus and General James Amos, Konecky and Konecky, Old Saybrook CT 2007 p.26

4 Ibid. Tuchman Practicing History p.289

5 Ibid. U.S. Army/ Marine Counterinsurgency Field Manual p.27

6 Clausewitz, Carl von On War Indexed edition, edited and translated by Michael Howard and Peter Paret, Princeton University Press, Princeton NJ 1976 p.606

7 Ibid. Clausewitz On War pp.87-88

8 Rable, George C. God’s Almost Chosen Peoples: A Religious History of the American Civil War University of North Carolina Press, Chapel Hill 2010 p.4

9 Ibid. Fuller The Conduct of War 1789-1961 p.99

10 Guelzo Allen C. Fateful Lightening: A New History of the Civil War Era and Reconstruction Oxford University Press, Oxford and New York 2012 p.95

11 Huntington, Samuel P. The Clash of Civilizations and the Remaking of the World Order Touchstone Books, New York 1997 p.42

12 Ibid. Rable God’s Almost Chosen Peoples p.5

13 Fuller, J.F.C. Decisive Battles of the U.S.A. 1776-1918 University of Nebraska Press, Lincoln 2007 copyright 1942 The Royal Society for the Prevention of Cruelty to Animals p.174

14 Gray, Colin S. Fighting Talk: Forty Maxims on War, Peace, and Strategy Potomac Books, Dulles VA 2009 p.3

15 Ibid. Gray Fighting Talk p.25

16 Potter, David M. The Impending Crisis: America before the Civil War 1848-1861 completed and edited by Don E. Fehrenbacher Harper Collins Publishers, New York 1976 p.41

17 Ibid. Potter The Impending Crisis p.41

18 Ibid. Potter The Impending Crisis p.42

19 Ibid. Potter The Impending Crisis p.42

20 McPherson, James M. Drawn With the Sword: Reflections on the American Civil War Oxford University Press, Oxford and New York 1996 p.50

21 Levine, Bruce Half Slave and Half Free: The Roots of the Civil War Revised Edition, Hill and Wang, a division of Farrar, Strauss and Giroux, New York 1992 and 1995 p.122

22 Ibid. Potter The Impending Crisis p.43

23 Ibid. McPherson Drawn With the Sword p.16

24 Egnal, Marc Clash of Extremes: The Economic Origins of the Civil War Hill and Wang a division of Farrar, Straus and Giroux New York 2009 p.6

25 Dew, Charles B. Apostles of Disunion: Southern Secession Commissioners and the Causes of the Civil War University Press of Virginia, Charlottesville and London 2001 p.12

26 Thomas, Emory The Confederate Nation 1861-1865 Harper Perennial, New York and London 1979 p.5

27 Ibid. Thomas The Confederate Nation p.5

28 Ibid. Potter The Impending Crisis pp.457-458

29 Ibid. Levine Half Slave and Half Free p.166

30 Ibid. Guelzo Fateful Lightening pp.50-51

31 Ibid. Levine Half Slave and Half Free pp.169-170

32 Ibid. Guelzo Fateful Lightening pp.51-52

33 Ibid. Potter The Impending Crisis p.43

34 Ibid. Levine Half Slave and Half Free pp.169-170

35 Ibid. Potter The Impending Crisis p.43

36 Ibid. Potter The Impending Crisis p.43

37 Catton, Bruce The Coming Fury Phoenix Press, London 1961 pp.314-315

38 Ibid. Thomas The Confederate Nation p.1

39 Freehling, William W. The Road to Disunion Volume One: Secessionists at Bay Oxford University Press, Oxford and New York 1990 p.481

40 Ruffin, Edmund The Political Economy of Slavery in McKitrick, Eric L. ed. Slavery Defended: The Views of the Old South. Englewood Cliffs, NJ: Prentice Hall/Spectrum Books, 1963.Retrieved from http://www.pbs.org/wgbh/americanexperience/features/primary-resources/lincolns-political-economy/ 24 March 2014

41 Ibid. McPherson Drawn With the Sword p.50

42 Ibid. Egnal Clash of Extremes pp.125-126

43 Korda, Michael. Clouds of Glory: The Life and Legend of Robert E. Lee Harper Collins Publishers, New York 2014 p.203

44 Ibid. Korda Clouds of Glory: The Life and Legend of Robert E. Lee p.203

45 Ibid. Potter The Impending Crisis p.42

46 Jefferson, Thomas Letter to John Holmes dated April 22nd 1824 retrieved from http://www.loc.gov/exhibits/jefferson/159.html 24 March 2014

47 U.S. Grant, Personal Memoirs of U.S. Grant New York 1885 pp.243-245

48 Ibid. Guelzo Fateful Lightening pp.62-63

49 Ibid. Guelzo Fateful Lightening p.68

50 Goldfield, David America Aflame: How the Civil War Created a Nation Bloomsbury Press, New York, London New Delhi and Sidney 2011 p.71

51 ______________Fugitive Slave of Act 1850 retrieved from the Avalon Project, Yale School of Law http://avalon.law.yale.edu/19th_century/fugitive.asp 11 December 2014

52 Ibid. Fugitive Slave Act of 1850

53 Ibid. Goldfield America Aflame p.71

54 Ibid. Goldfield America Aflame p.72

55 Ibid. Oates The Approaching Fury p.94

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