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Chapter One: Baptist Life and Thought in Charleston During the 1850S

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Chapter One: Baptist Life and Thought in Charleston During the 1850S ‗TIS GOD THAT AFFLICTS YOU: THE ROOTS OF THE RELIGION OF THE LOST CAUSE AMONG CHARLESTON BAPTISTS, 1847-1861 by Vernon Blake Killingsworth Bachelor of Arts, 1998 Dallas Baptist University Dallas, Texas Master of Arts, 2001 Wheaton College Wheaton, Illinois Submitted to the Graduate Faculty of AddRan College of Liberal Arts Texas Christian University in partial fulfillment of the requirements for the degree of Doctor of Philosophy May 7, 2011 Copyright by Vernon Blake Killingsworth 2011 ii Preface The saying goes that Rome wasn‘t built in a day—neither is a dissertation. This work is a testimony of that adage. It is the culmination of hours upon hours of reading, some by me, much more by others. I owe so much to many people, who have allowed me to bring this project from ―dissertation phase‖ to conclusion. First, I would like to thank my dissertation committee, Dr. Steven Woodworth, Dr. Todd Kerstetter, Dr. Gene Smith, and Dr. Ken Stevens. My major professor Dr. Woodworth has shown particular patience with me throughout the entire process of this six-year-long dissertation quest. I also would like to thank Dana Summers in the Graduate History Department for helping me with various logistical issues over the course of the last several years. In addition, monies from the Boller-Worcester Travel Grant at TCU allowed me to track down some important leads in the Southern archives at Duke University and the University of North Carolina. I also need to give thanks to those who have worked with me at Dallas Baptist University, those who over the past ten years have put up with my needing to leave the office early for classes or take off as I was ―dissertating.‖ Of particular note has been the patience of Brance Barker, Mitch Bennett, Andrew Briscoe, Craig Dunn, Danny Hassett, Desi Henk, Ashley Mafima, John Turnage, Sally Waller, Dr. Michael Whiting, and Eric Wyatt. In addition, special mention should be given to the work of Loraine Walston, who runs the Interlibrary Loan Department at Dallas Baptist University. She tirelessly tracked down every request I made and kindly reminded me of all my overdue materials. Also, I want to thank DBU and the Baptist General Convention of Texas for the financial support that I have received from them in order to complete my doctoral education. iii I would be remiss if I did not give special attention to those who have mentored me and guided me as I have attempted to grow in my knowledge of history and higher education. As I have mentioned above, Dr. Steven Woodworth has served as my major professor and has allowed me the opportunity to pursue my research interests and encouraged me throughout this process. I owe a debt of gratitude to Dr. Mark Noll, Dr. Edith Blumhofer, and Dr. Larry Eskridge for the ways in which they shaped my historical understanding during my time as a graduate student at Wheaton College and also throughout emails and other correspondence. Likewise, I perhaps would never have gone into the subject of history had it not been for Dr. Michael Williams and his American Church History class at DBU. As an undergraduate, I became fascinated with the field and determined that if ever I was as good of a professor as Dr. Williams, then I would have done much with my life. I continue to strive for that goal. Having Dr. Williams as a professor and now a colleague who is willing to proofread my many drafts is a deep honor. Dr. Gary Cook, president at Dallas Baptist University, has been a mentor, friend, and encourager for me through the years. He was one of the first to support me in my desire to make higher education my career choice and even allowed me a chance to learn the craft in the classroom. He has been a role model for me as a leader in the field of higher education, a field that I perhaps never would have had the chance to join were it not for his strong support. I would like to also thank members of my family. My in-laws, Glen and Jeannette Ladewig, have always encouraged and supported me, even when I took their daughter off to Wheaton for two years, and over the years I have had the chance to trade iv stories and encouragement with my brother-in-law, Dr. Stratton Ladewig, as he too worked to complete his degree. I want to thank my brothers, Roger and Brennan Killingsworth, for their love and support through the years. Gratitude beyond words goes to my parents, Roger and Cindy Killingsworth. They had to put up with a hyper-active child with every conceivable allergy and yet managed to do so with a grace and love that I pray I will be able to emulate. Thank you for believing in me and doing everything you could to help me pursue my educational dreams. My final word of thanks goes to my wife, Kristin, and our baby girl, Chloe, whose presence has been quite a challenge—not because of the distractions that she may bring, but rather the drive her presence instills in me to do my best so that she is proud to call me her father. Thank you, Chloe, for giving me that challenge. Kristin, this work is dedicated to you. Thank you for being my incredible wife, my fun-loving companion, my staunchest advocate, my fiercest editor, and my best friend. Thank you for helping me complete this work. Soli Deo Gloria v Table of Contents Introduction: The Roots of the Religion of the Lost Cause ..................................................................... 1 Chapter One: Baptist Life and Thought in Charleston during the 1850s ............................................. 15 Chapter Two: Southern Nationalism in the Southern Baptist ............................................................... 54 Chapter Three: Evangelical Providentialism in the Southern Baptist—Pestilence and War .......... 121 Chapter Four: Evangelical Providentialism in the Southern Baptist—Death ................................... 152 Chapter Five: Good Lord, Deliver Us!: The Coming War ................................................................ 186 Conclusion: Seeing the Religion of the Lost Cause ............................................................................. 223 Appendix A: Names of Subscribers to the Southern Baptist: January 1859-1860 ........................... 240 Bibliography ............................................................................................................................................. 251 vi List of Tables Table 2.1: Membership Statistics for Charleston Baptist Churches, 1850-1860 ...............53 vii Introduction The Roots of the Religion of the Lost Cause Pulling out his pen and paper, Baptist minister Edwin T. Winkler found it necessary to respond to ―denunciations‖ carried in a northern newspaper, the Philadelphia Chronicle. The Southern Baptist, a weekly publication produced in Charleston, South Carolina, decided ―without hesitation‖ to reprint the letter for its readers since it stood as a ―full and forcible‖ yet ―mild and courteous‖ answer to the northern critics. At the end of his lengthy reply, Winkler closed with these words: You cannot convince us, that loyalty to our Country is apostasy to Christianity. We hold on the contrary that our Patriotism is a demand of our Religion.—Our Religion teaches us to desire the prosperity of that Land, which is our country, and our home. Our Religion teaches us to pray, that its rights may be secured and maintained.—And our Religion demands, that if they are withheld, we shall hold ourselves ready to bless or to accompany those, who go forth to battle for their vindication. It is not the sentiment of statesmen alone, that the present cause of the South is identically the same as that, for which our fathers fought the battles of the Revolution:—we all look upon it as the cause of Political Conservatism, and National Independence—as a cause whose policy will secure to the South a prominence and a power, which she has never possessed before; and whose righteousness will secure in its behalf the favoring Providence of God.1 Such a statement was not uncommon for white southern religious leaders during the Civil War. In fact, historians such as C. C. Goen, James W. Silver, Drew Gilpin Faust, Richard Carwardine, and most recently George C. Rable have pointed out that many southern clergy stood at the forefront of the charge into secession and war after the election of Abraham Lincoln in November of 1860. Following the war, the white clergy remained ready at their post to defend the South, even in its defeat, and, as Charles Reagan Wilson 1 ―The South and Slavery,‖ Southern Baptist 4 September 1850, 1. Subsequent reference to the Southern Baptist in footnotes will be listed as ―SB.‖ At the time that Winkler wrote these words, he was serving as a minister in Georgia and also as the assistant editor of the Georgia Baptist newspaper, the Christian Index. He moved to Charleston in 1852 and became the editor of the Southern Baptist and eventually pastor of First Baptist Charleston. Winkler‘s background is discussed in chapter one. 1 has discussed, proclaimed the favor of Almighty God upon the South who saw fit to baptize the nation in blood in order to make them a holy people. Winkler‘s words contain all of the elements of this ―religion of the lost cause‖—a civil religion that upheld a belief in the righteousness of the southern cause, a willingness to raise arms in defense of that cause, and a reliance upon the providential designs of God to make their desire a reality. In short, it exhibits the marriage of southern nationalism and evangelical providentialism that the southern white clergy used to explain the Confederate cause as well as the Confederate defeat. Winkler, however, did not write his letter during the war or after the war. He did not even write the letter in the initial days after Lincoln‘s election.
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