Baptists and other white Americans North and South during the Civil War-era were unequivocal: secession, the existence of the Confederate States of America, and the Civil War were primarily about slavery, the immoral (or moral, depending on one’s race, political persuasion and/or geographic location) institution that was the economic engine of the South.
As one historian summarized, “slave labor was the foundation of a prosperous economic system in the South.” Yet that Southern “economic system” truly benefited only a small percentage of white southerners–plantation owners–as Bruce Levine’s The Fall of the House of Dixie: The Civil War and the Social Revolution That Transformed the South so aptly documents. Paradoxically, the creation of the South upon the practice of African slavery ensured the destruction of the region.
How did African slavery arrive at a point in history where it led to the bloodiest war in American history?
African slavery had been a part of America since early colonial days, but by the nineteenth century was increasingly controversial and largely concentrated in the agricultural-driven southern states.
In the early years of the nineteenth century, cotton became the leading cash crop of the South, and black slavery became necessary to sustain the cotton economy. The northern industrial economy in turn was partially dependent upon the slave-produced cotton, even as northern anti-slavery sentiment mounted on two fronts: a growing number of northerners considered slavery sinful, while many newly-arrived European immigrants and western-bound pioneers, seeking new economic opportunities, viewed as a threat to their jobs and livelihoods the potential expansion of slavery outside the South.
Meanwhile, by the 1840s, enough prominent white Baptists in the South had moved up the social ladder and into the ranks of slaveholders to merit a public, aggressive, systematic apology of slavery on biblical grounds.
From the defense of slavery a new Baptist denomination was born. Foreshadowing the Civil War, white Baptists in the South withdrew fellowship from their northern counterparts on May 10, 1845, forming the Southern Baptist Convention in order to better defend the South’s practice of and dependency upon black slavery.
To be certain, the denominational schism did not happen in a vacuum. Prior to the 1820s, many Baptists North and South were anti-slavery, reflective of larger views in the South at that time, a legacy of a pre-cotton economy. But by the mid-1840s Baptist sentiment in the South – at least as expressed in denominational leadership – was of the consensus that the enslavement of blacks was ordained of God and must be defended.
The transformation of the thought of the prominent Baptist minister John Leland (who ministered first in Virginia and then in the Northeast) in regards to slavery illustrates the change that took place among white Baptists. As Leland’s views underwent a metamorphosis, renowned Baptist preacher and denominational leader Richard Furman, while president of the South Carolina State Convention of Baptists in 1823, wrote on behalf of South Carolina Baptists to the governor of South Carolina about slavery. His letter, a response to an attempted slave uprising the previous year, is considered a watershed event in the beginning of a movement toward consolidation of white Baptists in the South to the pro-slavery position.
“… because certain writers on politics, morals and religion, and some of them highly respectable, have advanced positions, and inculcated sentiments, very unfriendly to the principle and practice of holding slaves;.…These sentiments, the Convention, on whose behalf I address your Excellency, cannot think just, or well founded; for the right of holding slaves is clearly established in the Holy Scriptures, both by precept and example.” (read the entire document)
While nearly two more decades would pass before the sentiments of white South Carolina Baptists were fully realized among Baptists of the South at large, the die had been cast: Baptists in America were on the road to formal division over the issue of slavery. The General Missionary Convention formed in 1814 by Baptists North and South was clearly unraveling by the early 1840s, as northern Baptists became increasingly hostile to slavery and southern Baptists became ever more defensive of their region’s “peculiar institution.”
When the rendering came, Baptists in the South made certain the world knew why. Differences over missionary strategy and funding were highlighted at length, but were not the primary causation of the split. Largely comprised of slaveholders, the gathering at the First Baptist Church of Augusta, Georgia, in May 1845 publicly plead their case. Slavery was biblical. Therefore abolition was sinful, and Baptists of the North were wrong to oppose slavery. Abolitionists of the North were responsible for the Baptist division; southern Baptists had been patient with the agitators, but enough was enough. Pledging allegiance to slavery, they vowed “we will never interfere with what is Caesar’s” (a biblical allusion implying it was their moral and legal responsibility to uphold the legal institution of slavery). And for good measure, the delegates expressed outrage that a northern Baptist missionary had “actually remitted money to the United States to aid in the assisting of slaves to ‘run away from their masters.’” (See Proceedings of the Southern Baptist Convention, 1845.)
From this point forward, white Baptist leaders in the South through the end of the Civil War openly and insistently championed and defended white supremacy and black slavery, along the way migrating into a form of Christian nationalism heretofore foreign to the very Christian denomination that had been the most vocal champions, since the seventeenth century, of the separation of church and state.
In Alabama, one Baptist news editor in 1850 said of slavery, “As a question of morals, it is between us and God … as a question of political economy, it is with us alone, as free and independent states.” The same year, Alabama’s Bethel Baptist Association, reflecting Calvinistic theology, insisted the master-slave relationship was the product of God’s providence. In 1856 an Alabama Baptist labeled slavery “as much an institution of Heaven as marriage.” And in 1860 another declared, “The best defense of slavery … is slavery as it is.” (See Wayne Flynt, Alabama Baptists in the Heart of Dixie, p. 108)
Prior to 1861, some Baptist leaders in the South, while ardent defenders of slavery, advised against secession. As the secession movement grew and the Confederacy formed in the spring of 1861, the South’s politicians and influential men openly acknowledged that slavery was the motivation for rebelling from the United States. Baptist leaders, even those formerly apprehensive regarding secession, echoed this message from pulpit and political platform alike. Baptist congressmen from southern states resigned their seats, and prominent Baptist slaveholders helped lead their states to secede from the Union and craft new constitutions.
Two Baptist sermons – one delivered three months before the war began, and the other delivered midway through the war – serve to illustrate the dedication and devotion of white Baptists in the South to white supremacy and black slavery.
On January 27, 1861, before a standing room only audience Ebenezer W. Warren, pastor of the First Baptist Church of Macon, Georgia, delivered a sermon entitled “Scriptural Vindication of Slavery,” here partially quoted:
“Slavery forms a vital element of the Divine Revelation to man. Its institution, regulation, and perpetuity, constitute a part of many of the books of the Bible …. The public mind needs enlightening from the sacred teachings of inspiration on this subject …. We of the South have been passive, hoping the storm would subside …. Our passiveness has been our sin. We have not come to the vindication of God and of truth, as duty demanded …. it is necessary for ministers of the gospel … to teach slavery from the pulpit, as it was taught by the holy men of old, who spake as moved by the holy Spirit …. Both Christianity and Slavery are from heaven; both are blessings to humanity; both are to be perpetuated to the end of time …. Because Slavery is right; and because the condition of the slaves affords them all those privileges which would prove substantial blessings to them; and, too, because their Maker has decreed their bondage, and has given them, as a race, capacities and aspirations suited alone to this condition of life ….”
On August 21, 1863, Isaac Taylor Tichenor, arguably the most influential Baptist minister in Alabama and known as the “fighting chaplain” for his service in the Confederate Army, stood before the Alabama Legislature and delivered a “Fast Day” sermon (such days were periodically called by government leaders North and South as a way of invoking God’s blessing). The South was weary, Tichenor acknowledged, but defending slavery and the Confederacy from the evil North was a holy task, and God’s hand remained upon his faithful people. Tichenor declared:
Two weary years of war have wrung this question from the agonized heart of our bleeding country. “Oh! That we could have peace!” exclaims the statesman, as he ponders the problems that demand solution at his hands. “Peace,” sighs the soldier, as he wraps his blanket around him and lies down to sleep upon the open field. “Peace!” moans the widow, as she reads the fatal news of her heroic husband fallen on some bloody field, and bitterly thinks of the darkened future in store for herself and her orphaned children. The prayer of the land is for peace. You may hear it in the sanctuary, at the fireside, around the family altar, in the silent chamber, on the tented field. When will it come? …. If God governs the world, then his hand is in this war in which we are engaged. It matters not that the wickedness of man brought it upon us, that it was caused by the mad attempts of fanaticism to deprive us of our rights, overthrow our institutions, and impose upon us a yoke which, as freemen, we had resolved never to bear.”(read the entire document)
Never did it seemingly occur to Warren and Tichenor and most other white southern Baptists that God would want freedom extended to slaves. Whites were God’s chosen people, and blacks were destined to always be enslaved to God’s chosen ones. Resistance to God’s plan for humanity had led the North to start the war. Now at the very time that black slavery was receding around the globe in the name of God’s love for all people, God’s true will of racial subjugation on earth rested with the South. Freedom was the right of whites; slavery was the lot of blacks. For the great cause of upholding God’s will for the races, war – and the deaths of hundreds of thousands – was warranted.
Decades later, many white southerners, including Baptists, would deny that slavery was the cause of the war. This denial remains widespread today among many white southerners of the twenty-first century. Yet the record is clear. Slavery was the primary cause of the American Civil War.
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