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"The Lynches of South Carolina were second-generation immigrants of parents with distinguished Irish roots who had come to America to restore the fortunes which religion and race had cost them in their occupied homeland. In the rising upcountry town of Cheraw Conlaw, Peter and Eleanor Neison Lynch quickly established themselves as leading citizens. The dozen children Eleanor successfully bore, however, were hardly conducive to the reacquisition of wealth. Of the twelve, five succumbed to tuberculosis, the disease that haunted the family. Of the seven survivors, five made exceptional marks in the careers they pursued, in medicine, manufacturing, and the religious life. Most notable was the eldest, Patrick Neison, who became the third Roman Catholic bishop of Charleston. Patrick developed a national reputation as a polemicist, preacher, and self-taught geologist. During the Civil War, Bishop Lynch proved to be the outstanding Catholic apologist for the Confederacy, a status that led Confederate officials to appoint him a special commissioner to the Papal States, in order to gain, if possible, the Church's recognition of the Confederate States, and with that recognition, the influence that might lead to European intervention"--
How did Southern Catholics, under international religious authority and grounding unlike Southern Protestants, act with regard to political commitments in the recently formed Confederacy? How did they balance being both Catholic and Confederate? How is the Southern Catholic Civil War experience similar or dissimilar to the Southern Protestant Civil War experience? What new insights might this experience provide regarding Civil War religious history, the history of Catholicism in America, 19th-century America, and Southern history in general? For the majority of Southern Catholics, religion and politics were not a point of tension. Devout Catholics were also devoted Confederates, including nuns who served as nurses; their deep involvement in the Confederate cause as medics confirms the all-encompassing nature of Catholic involvement in the Confederacy, a fact greatly underplayed by scholars of Civil war religion and American Catholicism. Kraszewski argues against an "Americanization" of Catholics in the South and instead coins the term "Confederatization" to describe the process by which Catholics made themselves virtually indistinguishable from their Protestant neighbors. The religious history of the South has been primarily Protestant. Catholic Confederates simultaneously fills a gap in Civil War religious scholarship and in American Catholic literature by bringing to light the deep impact Catholicism has had on Southern society even in the very heart of the Bible Belt.
Through letters and other writings, this historical study chronicles an Irish Catholic family’s influence on mid-nineteenth–century South Carolina. For Church and Confederacy unveils the lives of the Lynch family during the late antebellum and Civil War years. Settling in the South Carolina upcountry, Irish immigrants Conlaw and Eleanor Lynch imparted their ambitions to their children, several of whom would make exceptional marks in such areas as education, manufacturing, and religious life. Patrick Lynch, the third Roman Catholic bishop of Charleston, developed a national reputation as a polemicist, and during the Civil War he was appointed as a Confederate special commissioner to the Papal States. Other family members, particularly Francis, whose tanneries supplied shoes to thousands of soldiers, and Ellen, whose Catholic academy became a refuge for the children of prominent Southern families, also made valuable contributions to the Confederacy. All of them considered slaveholding indispensable to achieving their position in Southern society. Though the Lynches were on the periphery of the political turmoil that led to disunion, they became strong secessionists once the war began. By the war’s end most found themselves in the path of William T. Sherman’s avenging army and suffered great losses. Featuring meticulous notes and commentary placing the Lynch siblings’ writings in historical context, this compelling portrait of the complex relationship among religion, slavery, and war has a sweep that carries the reader along as the war gradually overtakes the family’s privileged world and eventually brings it down.
The fall of the Confederacy proved traumatic for a people who fought with the belief that God was on their side. Yet, as Eugene D. Genovese writes in A Consuming Fire, Southern Christians continued to trust in the Lord's will. The churches had long defended "southern rights" and insisted upon the divine sanction for slavery, but they also warned that God was testing His people, who must bring slavery up to biblical standards or face the wrath of an angry God. In the eyes of proslavery theorists, clerical and lay, social relations and material conditions affected the extent and pace of the spread of the Gospel and men's preparation to receive it. For proslavery spokesmen, "Christian slavery" offered the South, indeed the world, the best hope for the vital work of preparation for the Kingdom, but they acknowledged that, from a Christian point of view, the slavery practiced in the South left much to be desired. For them, the struggle to reform, or rather transform, social relations was nothing less than a struggle to justify the trust God placed in them when He sanctioned slavery. The reform campaign of prominent ministers and church laymen featured demands to secure slave marriages and family life, repeal the laws against slave literacy, and punish cruel masters. A Consuming Fire analyzes the strength, weakness, and failure of the struggle for reform and the nature and significance of southern Christian orthodoxy and its vision of a proper social order, class structure, and race relations.
As Jefferson Davis paraded through the streets of Montgomery, Alabama, to take the oath of office as the first president of the Confederate States of America, two men accompanied him in his open coach: Alexander Stephens -- the vice-president-elect -- and Basil Manly. A noted southern Baptist preacher, educator, and the most ardent secessionist of them all, Manly had been selected to serve as chaplain to the provisional Confederate Congress and opened the inaugural ceremonies with a prayer. For nearly thirty years, Manly had worked devotedly for the establishment of a southern nation, and in 1861, his sermons and public prayers before church and congress lent moral and religious legitimacy to the new Confederate government. In this, the first full biography of Manly, A. James Fuller analyzes the life and career of this working minister, illustrating the central role of religion in the formation of the Confederacy. Fuller argues that Manly brought together the various themes of the broader culture into his own conception of Christian gentility, including his actions as the official chaplain to the Confederate government. In Manly's eyes, the Confederacy was the incarnation of God's plan for the South. A planter, slaveholder, and staunch defender of the peculiar institution, he hoped to temper the brutality of bondage by promoting the Christian duties of masters as well as slaves. In practice he tried to reconcile the traditions of honor and evangelical virtue, the contradictions of white liberty and black slavery, the ideals of the individual and the need for community in matters both sacred and secular.
Darius Hubert (1823‒1893), a French-born Jesuit, made his home in Louisiana in the 1840s and served churches and schools in Grand Coteau, Baton Rouge, and New Orleans. In 1861, he pronounced a blessing at the Louisiana Secession Convention and became the first chaplain of any denomination appointed to Confederate service. Hubert served with the First Louisiana Infantry in Robert E. Lee’s Army of Northern Virginia for the entirety of the war, afterward returning to New Orleans, where he continued his ministry among veterans as a trusted pastor and comrade. One of just three full-time Catholic chaplains in Lee’s army, only Hubert returned permanently to the South after surrender. In postwar New Orleans, he was unanimously elected chaplain of the veterans of the eastern campaign and became well-known for his eloquent public prayers at memorial events, funerals of prominent figures such as Jefferson Davis, and dedications of Confederate monuments. In this first-ever biography of Hubert, Katherine Bentley Jeffrey offers a far-reaching account of his extraordinary life. Born in revolutionary France, Hubert entered the Society of Jesus as a young man and left his homeland with fellow Jesuits to join the New Orleans mission. In antebellum Louisiana, he interacted with slaves and free people of color, felt the effects of anti-Catholic and anti-Jesuit propaganda, experienced disputes and dysfunction with the trustees of his Baton Rouge church, and survived a near-fatal encounter with Know-Nothing vigilantism. As a chaplain with the Army of Northern Virginia, Hubert witnessed harrowing battles and their equally traumatic aftermath in surgeons’ tents and hospitals. After the war, he was a spiritual director, friend, mentor, and intermediary in the fractious and politically divided Crescent City, where he both honored Confederate memory and promoted reconciliation and social harmony. Hubert’s complicated and tumultuous life is notable both for its connection to the most compelling events of the era and its illumination of the complex and unexpected ways religion intersected with politics, war, and war’s repercussions.
Throughout the Civil War, soldiers and civilians on both sides of the conflict saw the hand of God in the terrible events of the day, but the standard narratives of the period pay scant attention to religion. Now, in God's Almost Chosen Peoples, Li
Sermons of the Confederacy, edited by Dr. William G. Peters, is a collection of sermons by Southern ministers, bishops, priests, and a rabbi from 1861-1865. This volume covers the years 1861-1862. A second volume will cover the years 1863-1865. Several sermons are in response to calls by President Jefferson Davis for national days of prayer, and illustrates the South's commitment to Christian values, aligning one's life and nation with God's plan, and the need for divine aid and mercy. These men of God cover, in their sermons and discourses, a wide range of subjects, from the cause of the War, differences between Yankees and Southerners, Negroes and their purpose among Southerners, the life and death of Confederate heroes, service to God, military service and Christian Faith, etc. This is an excellent book for those who want to understand our Confederate ancestors, the C.S.A., and the South's Faith in God and victory in the face of implacable invasion by the United States. --
Civil War Chaplains wondered whose side God was on, and if their ministries might be in vain. They saw, on both sides, God's Spirit at work. Was the Spirit divided, was God punishing both North and South for their sins, or was there some other explanation for this seemingly endless war?