In 1861 the Presbyterian, Cumberland Presbyterian, Episcopal, and Methodist churches in Huntsville sent their bells to Holly Springs, Mississippi, and had them cast into cannon for a battery to be called the “Bell Battery of Huntsville.” Before they were used the cannon were captured by the Federals when they invaded north Alabama in 1862.[618]
Each command of volunteers attended church in a body before departing for the front. On such occasions there were special services in which divine favor was invoked upon the Confederate cause and its defenders. Religion exercised a strong influence over the southern people. The strongest denominations were the Methodists and the Baptists. Nearly all the soldiers belonged to some church, the great majority to the two just named. The good influence of the chaplains over the undisciplined men of the southern armies was incalculable. To the religious training of the men is largely due the fact that the great majority of the soldiers returned but little demoralized by the four years of war.[619]
Not only was the southern soldier not demoralized by his army life, but many passed through the baptism of fire and came out better men in all respects. The “poor whites,” so-called, arrived at true manhood, they fought their way into the front of affairs, and learned their true worth. The reckless, slashing temper of the young bloods disappeared. All were steadied and sobered and imbued with greater self-respect and respect for others. And the work of the church at home and in the army aided this tendency; its democratic influences were strong.
The white congregations at home were composed of women, old men, cripples, and children. Among the women the religious spirit was strongest; it accounts in some degree for their marvellous courage and constancy during the war. They were often called to church to sanctify a fast. The favorite readings in the Bible were the first and second chapters of Joel. They worked and fasted and prayed for protection and for victory.[620] The Bible was the most commonly read book in the entire land. The people, naturally religious before the war, became intensely so during the struggle.[621]
The Churches and the Negroes
After the separation of the southern churches from the northern organizations the religious instruction of the negroes was conducted under less difficulties, and greater progress was made. There was no longer danger of interference by hostile mission boards controlled by antislavery officials.[622] The mission work among the negroes was prospering in 1861, and while the white congregations were often without pastors during the war, the negro missions were always supplied.[623] Many negro congregations were united to white ones and were thus served by the same preacher; others were served by regular circuit riders. Some of the best ministers were preachers to the blacks, and were most devoted pastors. One winter a preacher in the Tennessee valley, when the Federals had burned the bridges, swam the river in order to reach his negro charge. The faithful blacks were waiting for him and built him a fire of pine knots. He preached and dried his clothes at the same time.[624]
The fidelity of the slave during these trying times called forth expressions of gratitude from the churches, and all of them did what they could to better his social and religious condition.[625] Often when there was no white preacher, the old negro plantation preacher took his place in the pulpit and preached to the white and black congregation.[626] The good conduct of the slaves during the war was due in large degree to the religious training given them by white and black preachers and by the families of the slaveholders. The old black plantation preacher was a tower of strength to the whites of the Black Belt.[627] The missions were destroyed by the victorious Unionists, and the negro members of the southern churches were encouraged to separate themselves from the “rebel” churches; and never since have the southern religious organizations been able to enter successfully upon work among the blacks.
The Federal Armies and the Southern Churches
With the advance of the Federal armies came the northern churches. Territory gained by northern arms was considered territory gained for the northern churches. Ministers came, or were sent down, to take the place of southern ministers, who were prohibited from preaching. The military authorities were especially hostile to the Methodist Episcopal Church South,[628] and to the Protestant Episcopal Church, annoying the ministers and congregations of these bodies in every way. They were told that upon them lay the blame for the war; they had done so much to bring it on. There were very few “loyal” ministers and no “loyal” bishops, but the Secretary of War at Washington, in an order dated November 30, 1863, placed at the disposal of Bishop Ames of the northern Methodist Church, all houses of worship belonging to the southern Methodist Church in which a “loyal” minister, appointed by a “loyal” bishop, was not officiating. It was a matter of the greatest importance to the government, the order stated, that Christian ministers should by example and precept support and foster the “loyal” sentiment of the people. Bishop Ames, the order recited, enjoyed the entire confidence of the War Department, and no doubt was entertained by the government but that the ministers appointed by him would be “loyal.” The military authorities were directed to support Bishop Ames in the execution of his important mission.[629] A second order, dated January 14, 1864, directed the military authorities to turn over to the American Baptist Home Mission Society all churches belonging to the southern Baptists. Confidence was expressed in the “loyalty” of this society and its ministers.[630] Other orders placed the Board of Home Missions of the United Presbyterian Church in charge of the churches of the Associate Reformed Church, and authorized the northern branches of the (O. S. and N. S.) Presbyterians to appoint “loyal” ministers for the churches of these denominations in the South.
Lincoln seems to have been displeased with the action taken by the War Department, but nothing more was done than to modify the orders so as to concern only the “churches in the rebellious states.”[631]