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Christian Heroes and Blood-Stained Villains: the Civil War in Historic Peace Church Memory, 1865-1915

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Christian Heroes and Blood-Stained Villains: the Civil War in Historic Peace Church Memory, 1865-1915 University of Tennessee, Knoxville TRACE: Tennessee Research and Creative Exchange Doctoral Dissertations Graduate School 5-2013 Christian Heroes and Blood-Stained Villains: The Civil War in Historic Peace Church Memory, 1865-1915 Aaron Duane Jerviss [email protected] Follow this and additional works at: https://trace.tennessee.edu/utk_graddiss Part of the United States History Commons Recommended Citation Jerviss, Aaron Duane, "Christian Heroes and Blood-Stained Villains: The Civil War in Historic Peace Church Memory, 1865-1915. " PhD diss., University of Tennessee, 2013. https://trace.tennessee.edu/utk_graddiss/1741 This Dissertation is brought to you for free and open access by the Graduate School at TRACE: Tennessee Research and Creative Exchange. It has been accepted for inclusion in Doctoral Dissertations by an authorized administrator of TRACE: Tennessee Research and Creative Exchange. For more information, please contact [email protected]. To the Graduate Council: I am submitting herewith a dissertation written by Aaron Duane Jerviss entitled "Christian Heroes and Blood-Stained Villains: The Civil War in Historic Peace Church Memory, 1865-1915." I have examined the final electronic copy of this dissertation for form and content and recommend that it be accepted in partial fulfillment of the equirr ements for the degree of Doctor of Philosophy, with a major in History. Ernest F. Freeberg, Major Professor We have read this dissertation and recommend its acceptance: Stephen Ash, Daniel Feller, Mark Hulsether Accepted for the Council: Carolyn R. Hodges Vice Provost and Dean of the Graduate School (Original signatures are on file with official studentecor r ds.) Christian Heroes and Blood-Stained Villains: The Civil War in Historic Peace Church Memory, 1865-1915 A Dissertation Presented for the Doctor of Philosophy Degree The University of Tennessee, Knoxville Aaron Duane Jerviss May 2013 To Amanda and Millie, For the countless moments of joy, hope, and peace they have brought to me. ii ABSTRACT This dissertation examines the Civil War memory of the three historic peace churches (the Society of Friends, the Mennonites, and the German Baptist Brethren) in the years between 1865 and 1915. It argues that these three groups, in their Civil War remembrance, challenged the culturally prevalent definition of heroism as militaristic in nature, an expression found in military monuments, Decoration Day observances, and Blue-Gray veterans’ reunion. The study looks at periodicals, books, and biographies produced by these three religious bodies (and letters and diaries written by individual members) in the fifty years after the war to uncover both their narratives of nonresistant wartime experience and their commentary on the war’s aftereffects on Gilded Age and Progressive Era America. In their wartime narratives, the peace churches remembered the warm reception given to them by President Abraham Lincoln, positioned suffering nonresistant conscripts as “Christian soldiers,” and occasionally used hagiographic language in order to elevate peace heroes to martyr status. In their postbellum commentary, nonresistants characterized the Civil War as a “de-moralizing” historical event resulting in countless national sins and also sought to present a “demilitarized” historical account of the war which removed the celebration of martial values. iii Contents Introduction .................................................................................................................................................. 1 Chapter One, Revealing Demoralization: The Nonresistant as Societal Critic ............................................ 37 Chapter Two, Promoting Demilitarization: The Nonresistant as Historian ................................................ 69 Chapter Three, ‘Our Late Beloved President’: Nonresistants Remember Abraham Lincoln .................... 112 Chapter Four, Reimagining Christian Soldiers: Nonresistants Remember the Military ........................... 152 Chapter Five, ‘Living and Moving Amongst Us Again’: John Kline and Civil War Martyrdom .................. 195 Chapter Six, ‘Distressingly Quiet’: Nonresistants, The Southern Claims Commission, and Civil War Memory ..................................................................................................................................................... 226 Epilogue..................................................................................................................................................... 257 Works Cited ............................................................................................................................................... 269 Vita ............................................................................................................................................................ 278 iv Introduction The two-sentence statement, hidden away in the pages of a little-read history written by a twenty-eight year old former politician, appeared inconspicuous enough. In 1886, young Theodore Roosevelt, recently retired from a short stint in the New York State Assembly, authored a profile of longtime Missouri Senator Thomas Hart Benton. Roosevelt characterized early Missouri as a “lawless and violent” land populated by “pushing, restless, and hardy” people, a frontier zone where simple disputes easily erupted into bloodshed and even high- ranking state officials brandished firearms and reveled in duels. Instead of offering a wholly negative assessment of this climate of violence, however, Roosevelt credited Missourians with manifesting (albeit in exaggerated form) “the characteristic western traits” and then praised Missouri “ruffianism” as a worthy alternative to East Coast “universal peace” and “non- resistance” movements. To drive his point home, Roosevelt then wrote: A class of professional non-combatants is as hurtful to the real, healthy growth of a nation as is a class of fire-eaters; for a weakness or folly is nationally as bad as a vice, or worse; and, in the long run, a Quaker may be quite as undesirable a citizen as is a duelist. No man who is not willing to bear arms and to fight for his rights can give a good reason why he should be entitled to the privilege of living in a free community. Later readers would perhaps chuckle and dismiss these lines as vintage Roosevelt, full of the exaggerated militaristic bluster and masculine bravado which marked the public career of the twenty-sixth American President.1 Within the circles of Christian nonresistance, however, the remarks classifying non- combatants as “hurtful” dogged Roosevelt for decades. Making a speech in 1900 in Plainfield, Indiana, a community with a significant Quaker population, Roosevelt backed away from his 1 Theodore Roosevelt, American Statesmen: Thomas Hart Benton (Cambridge, Mass.: Riverside Press, 1886), 35-37. 1 earlier indictment and praised the Society of Friends for their “social and industrial virtue.” At this particular venue, Roosevelt classified Quakers as indispensable, rather than “undesirable,” American citizens: “That the virtues and righteousness which (Quakers) practice are the foundation of good government cannot be denied, and without them we should never have been able to make the republic what it is and must be.” That same year, in a letter written to William Walton of Baltimore, Roosevelt defended the opinions expressed in the Benton biography, noting that he opposed both “the man who acts on inadequate provocation” and “the man who on adequate provocation fails to act.” Affirming that time had not altered his beliefs regarding pacifists, Roosevelt nevertheless again made an effort to save political face among Quakers: “…were I now to re-write the sentence, I should certainly so phrase it that it could not be construed as offensive to the Society of Friends, a body whose social virtues and civic righteousness justly command universal respect.” As his political star continued to ascend, however, Roosevelt still generated suspicion among Christian nonresistants. In a mysterious letter written in July 1904 to the Mennonite periodical The Herald of Truth, W.J. Showalter passed along the objectionable two sentences written by Roosevelt in The Life of Benton. Describing himself as “a member of the corps of Washington correspondents,” Showalter sounded more like a Democratic Party operative pursuing votes for the upcoming 1904 Presidential election when he concluded his letter, “I only ask that you give the above extract from the utterances of Mr. Roosevelt publicity so that your people may not, without knowing it, vote for a man who might, in the case of war force them to do military service.” 2 2 The Friend 74:15, 27 October 1900, 89; Letter from J. Showalter to John Funk (Editor, Herald of Truth), 1904. Box 102, Folder 4 (Conscientious Objectors). John Funk Collection, 1852-1929. HM1-1. Mennonite Church USA Archives-Goshen. Goshen, Indiana. 2 If Theodore Roosevelt was not the nonresistant bogeyman portrayed by Showalter, neither was he simply a rhetorical “straw man” for groups such as the Quakers and Mennonites. Roosevelt’s 1886 observations touched a raw nerve within the peace community and prompted a vigorous defense of those holding conscientious scruples. In 1900, the Philadelphia-based Quaker publication The Friend still smarted over Roosevelt’s earlier comparison between noncombatant and duelist. With the then-current imperialistic crusades of the United States in mind, The Friend chided Roosevelt both for likening nonviolence
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