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The Unfinished South: Competing Civil Religions in the Post Reconstruction Era, 1877-1920 Arthur Remillard

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The Unfinished South: Competing Civil Religions in the Post Reconstruction Era, 1877-1920 Arthur Remillard Florida State University Libraries Electronic Theses, Treatises and Dissertations The Graduate School 2006 The Unfinished South: Competing Civil Religions in the Post Reconstruction Era, 1877-1920 Arthur Remillard Follow this and additional works at the FSU Digital Library. For more information, please contact [email protected] THE FLORIDA STATE UNIVERSITY COLLEGE OF ARTS AND SCIENCES THE UNFINISHED SOUTH: COMPETING CIVIL RELIGIONS IN THE POST- RECONSTRUCTION ERA, 1877-1920 By ARTHUR REMILLARD A Dissertation submitted to the Department of Religion in partial fulfillment of the requirement for the degree of Doctor of Philosophy Degree Awarded: Fall Semester, 2006 Copyright © 2006 Arthur Remillard All Rights Reserved The members of the Committee approve the dissertation of Arthur Remillard defended on August 24, 2006. _______________________________ John Corrigan Professor Directing Dissertation _______________________________ Elna C. Green Outside Committee Member _______________________________ Amanda Porterfield Committee Member _______________________________ Amy Koehlinger Committee Member The Office of Graduate Studies has verified and approved the above named committee members. ii TABLE OF CONTENTS Map of the Unfinished South ........................................................................................................ iv Abbreviations ................................................................................................................................. v Abstract ......................................................................................................................................... vi INTRODUCTION .................................................................................................................... 1-23 1. RECONSTRUCTION, REDEMPTION, AND THE “GOSPEL OF MATERIAL PROGRESS”............................................................................................................... 24-55 2. THE UNFINISHED SOUTH AFTER THE “UNFINISHED REVOLUTION”: WHITE SUPREMACY, BLACK FREEDOM, AND CIVIL RELIGIOUS CONFLICT ...… 56-89 3. “NOBLE DAUGHTERS OF THE SOUTH”: DEVOTION AND SOUTHERN WHITE WOMANHOOD .................................................................................................… 90-121 4. “THE SOUL OF AMERICA IS THE SOUL OF THE BIBLE”: JEWISH CITIZENSHIP AND JEWISH UNITY IN A PROTESTANT SOUTH .................................................. 122-154 5. “TRUE” AND “UN-TRUE” AMERICANS: ANTI-CATHOLICISM AND CIVIL RELIGIOUS CONFLICT ...................................................................................... 155-186 CONCLUSION .................................................................................................................. 187-193 NOTES ............................................................................................................................... 194-226 SELECTED BIBLIOGRAPHY ......................................................................................... 227-236 BIOGRAPHICAL SKETCH ..................................................................................................... 237 iii MAP OF THE UNFINISHED SOUTH Source: Microsoft Mappoint, 2004 iv ABBREVIATIONS Alabama Department of Archives and History, Montgomery, AL (ADAH) Catholic Diocese Archives, Mobile, AL (CDA) Florida State Archives, Tallahassee, FL (FSA) Florida State University Library, Tallahassee, FL (FSU) Florida History Special Collections, P.K. Yonge Library, University of Florida, Gainesville, FL (UF) Georgia State Archives, Atlanta, GA (GSA) Thomas County Historical Society, Thomasville, GA (THS) Thomasville Genealogical, History & Fine Arts Library, Thomasville, GA (THL) Thoronateeksa Museum Archives, Albany, GA (TMA) University of South Alabama Archives, Mobile, AL (USA) University of West Florida Special Collections, Pensacola, FL (UWF) v ABSTRACT This dissertation examines Southern civil religion in the post-Reconstruction era (c. 1877-1920). Geographically, it focuses on the “unfinished South” – an area encompassing Middle and West Florida, Southwest Alabama, and Southwest Georgia. Metaphorically, the word “unfinished” amplifies this study’s principal thesis. That is, after Reconstruction the many voices of the many Souths competed to have their civil religious values recognized and actualized. In the unfinished South, civil religion remained an unfinished product, a river-like demonstration of eternal flux influenced by the position of the speaker, the tenor of the time, and the topic under consideration. Previous histories concerning this topic have centered on the Lost Cause. These studies have sufficiently proven that after the Civil War, public devotions to the Confederacy became an important part of the Southern white identity. As this dissertation reveals, however, the Lost Cause was but one civil religious topic among many. Blacks, whites, men, women, Northerners, Southerners, Democrats, Republicans, Catholics, Protestants, and Jews each formulated unique civil religious worldviews. Furthermore, within each circle, variations existed. Some groups had more political influence, economic strength, or numbers than others did. Still, the politically disfranchised, the economically alienated, and the numerically diminutive had a picture for what they believed society ought to be. vi INTRODUCTION FLOWING RIVERS, CIVIL RELIGION, AND SOCIAL VALUES: COMPETING PERCEPTIONS OF THE GOOD SOCIETY IN THE POST-RECONSTRUCTION SOUTH “You cannot step twice into the same river, for other waters and yet others go ever flowing on.” – Heraclitus1 Religion is something of a river. While singular in form, the water’s flow is a demonstration of eternal flux, always subject to the changes in climate and geography. Historian David Chidester suggested that the history of Christianity has been one of river-like change, noting how sixth century Europeans combined pagan feasts with the festivals of Christian saints and eighteenth century Mayans blended their indigenous faith with Catholic practices. Chidester at the same time rejected a theory that religious “hybridity” suddenly has come to distinguish the new globalized Christianity. “[If] hybridity means mixing different cultural forms, then Christian hybridity has a long history.”2 A similar understanding of religion characterizes the scholarship of historian Robert Orsi, who focused on the Catholic faith practices of very specific populations. “Religion is always religion-in-action,” Orsi averred, “religion-in-relationship between people, between the way the world is and the way people imagine or want it to be.” Drawing on widely different sources, both scholars described religion as a living demonstration of continual development. Each began with the ostensibly stable subject of Christianity, and proceeded to explain the various means by which people have actualized their faith.3 Chidester and Orsi proposed that religion is in a perpetual state of becoming, always evolving alongside the dynamic forces of time and place. The present study introduces a similar river-like methodology to the study of civil religion in the post-Reconstruction South (c. 1877-1920).4 Previous monographs covering this subject have focused primarily on the Lost Cause. A product of the white middle- to upper-class, devotions to the Lost Cause romantically memorialized a Confederate past. While the Lost Cause was arguably very important for this population, it spoke for only one segment of a very diverse Southern society. Indeed, the post-Reconstruction South produced an array of civil religious worldviews. This dissertation will highlight some of these worldviews and reveal the multivocal reality of civil religion during this period. 1 Perceptions of the “Good Society” Civil religion remains a unique academic category. Chidester and Orsi foregrounded religious denominations. With a focus on churches, theologies, priests, prophets, visions of God, and the like, neither historian needed to justify that his study was about “religion.” The subject of civil religion, on the other hand, does require an explanation. As we will see, the academic discussion of civil religion evolved partly from the religious theorizing of sociologist Emile Durkheim. In his attempt to describe the phenomenon of religion, Durkheim proclaimed, “the idea of society is the soul of religion.” According to the sociologist, religion maintains the cohesive bond of society.5 During the late 1960s and 70s, scholars used Durkheim’s formulation to explain the religious characteristics of the “American way of life.” With this, “civil religion” was born. Despite the various studies devoted to the subject, civil religion has remained a slippery concept, difficult to define. To provide a starting point, then, we borrow a distinction made by American philosopher John Dewey. Civil religion is about “the religious” rather than “a religion.” The latter, Dewey explained, refers to an institution that operates from a specific revealed tradition. The former is about a society’s “heritage of values” that they believe contributes to the “common good.”6 This dissertation is a study of the religious. Focusing less on specific religious doctrines, institutions, and creeds, it investigates, as sociologist Marcela Cristi summarized, peoples’ perceptions of “what is as well as what ought to be.”7 That is, chapters document how particular topics, ideas, and people evoked competing visions for society. As we will see, the normative pronouncements of Southerners frequently carried strong religious
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